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Abdul Baha 

— on — 

Divine Philosophy 

At the suggestion of Abdul Baha, these notes 
on Divine Philosophy, together with a short 
introductory history, have been compiled and 
published by 

' Isabel Fraser Chamberlain 


Those desiring copies may obtain them by addressing 
the above at 

P. O. Box 2772, Boston, Mass. 


Price 50 Cents 


Copyright, 1917 
Copyright, 1918 
THE TUDOR PRESS / 

BOSTON, MASS. 






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MAY 18 1313* ^ 

©GI.A499042’ 

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CONTENTS 


K £ 


2 

The New Day- 

—Introduction 

Page 

5 

Prelude 

. 

. 

25 

Chapter 

I. 

Divine Revelators 

29 

« 

II. 

Education 

74 

« 

III. 

Soul, Mind and Spirit 

113 

« 

IV. 

Value of a Universal 


a 

V. 

Language 

Questions asked by 

137 

« 

VI. 

Theological Students 
Letter to Religious 

143 

<« 

VII. 

Congress 

Address to Theosophical 

155 

<< 

VIII. 

Society 

Address to the Spiritual 

160 

a 

IX. 

Alliance 

A Loving Farewell 

170 

180 



THE NEW DAY 

INTRODUCTION 

W HY this great unrest — wars and the 
rumors of wars, changing of dynasties, 
earthquakes, cataclysms ? The people cry, 
“Peace, peace; when there is no peace ! ” Are not 
these the outer sign that man has lost the inner 
truth? Students in every land who have stepped 
out of the stream of humanity remind us of the 
holy books of history — all of which foretell the 
coming of a great Messiah or world teacher. 
Once again the wheel has turned and brought man 
face to face with truth. Truth is the handmaid of 
the prophet. Can there be a handmaid without 
the prophet? 

Midst the night of time, the dawn has appeared 
in the East — a movement has been bom which 
claims to be the divine instrument for bring- 
ing unity into the world. For this reason, if 
for no other, it deserves attention. Its claims 
5 


are too vital and important to be overlooked. 
The wonderful lives of its founders command 
interest. The courageous lives of its followers 
and their uncompromising sacrifice for this cause 
form a chapter that has no parallel in history. 

During the last century three great seers or 
supermen have appeared in Persia — the Bab, 
Baha^’llah and Abdul Baha. 

The Bab was born in Shiraz, in the month of 
October, 1819. At the age of twenty-four he 
heralded the advent of a universal teacher whom 
God would manifest, and through whom the 
unity of all nations would be established. The 
Bab (door or gate) effected a reformation of 
Islam, opening the way for a broader movement — 
for always with earnestness and zeal he cried of 
one who was to come after him to illumine not 
only Islam, but the whole world. The young 
reformer made his declaration in 1844 at Shiraz 
and afterward at Mecca, where one hundred 
thousand people had congregated. 

His teachings met with instant opposition on 
the part of the orthodox religionists of the day. 
After two years he was imprisoned and held a 
prisoner until 1850 when he was shot in the 
public square of Tabriz. 

But physical torture and death were ineffectual 
to stop the onsweep of the reformation inaug- 
urated by the Bab. When, some years later, 
Baha‘ o ’llah arose as the one who was expected, 
thousands accepted him and at once came under 
his banner. BahaVllah was not personally 
6 


related to the Bab, nor had he ever seen him, 
though he became one of the first desciples of 
the Bab’s teachings. 

Dreadful persecution ensued and more than 
twenty thousand martyrs joyfully gave up prop- 
erty and life rather than renounce the faith 
which they recognized as divine truth. At such 
variance were his teachings with the creed-bound 
world about him that Baha‘o’llah, with his 
family and followers was banished to Bagdad, to 
Constantinople, to Adrianople and finally to the 
penal colony of Acca in Syria. 

Few people of the western world were fortu- 
nate enough to see Baha‘o’llah, who was born 
in Teheran November 12, 1817. One who had 
journeyed afar, and who was finally ushered into 
his presence, described him thus: “The face of 
him on whom I gazed I can never forget, though 
I cannot describe it. Those piercing eyes seemed 
to read one’s very soul; power and authority sat 
on that ample brow. . . .No need to ask in 

whose presence I stood, as I bowed myself before 
one who is the object of a devotion and love which 
kings might envy and emperors sigh for in vain!” 

One of his followers in describing his power de- 
clares : “Ilis proclamation was made with the 
certainty of immediate knowledge and a divine 
understanding of the needs of humanity for ‘this 
gloomy and disastrous age!’ Brilliant, spontane- 
ous, mighty — he was like a conscious sun bursting 
on a dark, dead world. Verily, in the future these 
rays will be used ‘for the healing of the nations.’ ” 

7 


The prison officials of Acca ultimately granted 
him the liberty of the fortressed city and he 
pitched his tent upon the Mount of Carmel in the 
land of Sharon, the very spot where, according to 
the ancient prophecies, the Glory of God would be 
manifested in the latter days. The name of 
Baha^’llah means the Glory of God, Balia — 
Glory, and Allah — God. 

Baha‘o’llah unsealed the holy books and 
revealed laws through which mankind can attain 
to a high state of spiritual civilization. These new 
laws will go into effect after the great re-adjust- 
ment, when wars, cataclysms, famine, labor 
troubles, etc., have done their work of equalization ! 

From the prison of Acca, B aha‘ o ’llah issued 
proclamations to the crowned heads of Europe, 
and to the Pope, exhorting them to cease from 
their injustice and oppression and hasten to the 
tent of unity and consultation — that the reality 
of each matter might become disclosed. These 
epistles (copies of which are to be found in the 
British Museum) were dispatched by personal 
messengers, volunteers from his little band of exiles. 

His commands, like a resonant call upraised 
from a land of oppression to the confused and 
sorrowful world — stern, irrefutable, immutable — 
stand out against the bloody background of 
Europe. Those who are following this call 
declare that the soundless voice will be heard 
throughout the ages, for they believe the words 
to be creative, and affirm that, notwithstanding 
his banishment and incarceration, Baha‘o’llah 
8 


has been enabled to impress every nation on earth 
with a glory and universality of thought that 
promises the loosening of the shackles which have 
held mankind in political, ecclesiastical and 
financial slavery. 

Baha‘o’llah admonishes his followers to 
“act with justice when confronted with any in- 
justice whatsoever.” He further demands, on 
behalf of the nations, that the rulers form a 
supreme tribunal or arbitral court of justice 
— a parliament of man, made up of repre- 
sentatives of all races and countries, for the 
adjustment of international questions. Educa- 
tion holds prime place in the new day — the pref- 
erential education of girls is enjoined, for these 
are the potential mothers. Every member of the 
community must be taught some art, trade or 
profession whereby he can earn his livelihood. 
Work done in the spirit of service is the highest 
form of worship. A universal language is to be 
established; dogmas, creeds and rituals will be 
banished; and religion and science will be seen to 
be one. 

When a great force is liberated by the entrance 
of a divine being into the world arena, it must of 
necessity express itself through the vehicle of a 
human temple, and the objective expression of 
this force manifests itself in thoughts of different 
grades and degrees according to the capacity of 
the people. The master-teachers are the ex- 
pounders of divine common sense which is the 
pathway to a knowledge of universal law, the 
9 


result of which will be a harmonious humanity. 
Man confines his consciousness to this material 
plane. This new force will liberate him and he 
will become conscious of many planes and of the 
ultimate oneness of them all. 

Tolstoi in one of his books says that we spend 
our lives attempting to unravel the mystery of 
life, but adds, “There is a Persian, a Turkish 
prisoner, who knows the secret.” Tolstoi was one 
of those who was in communication with Baha 4 o’- 
llah. With him he held that a life uncom- 
promisingly sacrificed to the ideals is the life of 
the superman. 

Baha‘o’llah continually urges man to free 
himself from the superstitions and traditions of 
the past and become an investigator of reality, for 
it will then be seen that God has revealed his light 
many times in order to illumine mankind in the 
path of evolution, in various countries and through 
many different prophets, masters and sages. 

Life must hold as its primary foundation the 
opportunity of a knowledge of the divine law. 
The great ones come, primarily, to remind man 
of this law which remains the same in all ages — 
immutable, unchangeable, eternal, and which 
deals with man attaining immortality. The 
mundane laws, those governing human conduct 
and regulating the Sabbath, divorce, capital pun- 
ishment, etc., vary with each age according to the 
capacity of the people. “These diversities are 
established out of regard for the times, seasons, 
ages and epochs.” 


10 


Before his ascension from the prison of Acca, 
in 1892, Baha^’llah commanded his followers 
to look to his eldest son, Abbas Effendi, whose 
spiritual title is Abdul Baha (Servant of God), as 
the expounder of his teachings and the one through 
whom the new kingdom on earth would eventu- 
ally be established. The mantle of glory de- 
scended upon this beloved son in order that the 
divine decrees might be fulfilled. Baha^’llah 
was the great lawgiver. Abdul Baha is the law 
establisher, as he was the first to live these laws. 
He was born in the city of Teheran, Persia, 
May 23, 1844. 

A year after the departure of Baha'o’llah, 
mention was made of this cause at the Chicago 
World’s Fair, in 1893, by Dr. Harvy Harris Jes- 
sup, President of the American College of Beirut, 
Syria, who sent a paper to be read before the con- 
gress of religions. This address was read during 
the afternoon session of the thirteenth day of the 
congress, September 23, 1893. Dr. Jessup closed 
his address thus: — 

“In the place of Behje, or Delight, just out- 
side the fortress of Acca, on the Syrian Coast, 
there died, a few months since, a famous Persian 
sage named Baha^’llah — the Glory of God. 

“Three years ago he was visited by a 
Cambridge scholar to whom he uttered senti- 
ments so noble, so Christ-like that we repeat 
them as our closing words — ‘We desire but the 
good of the world and the happiness of the na- 
tions — that all nations should become one in 
11 


faith and all men as brothers; that all bonds of 
affection and unity between the sons of men 
should be strengthened; that diversity of re- 
ligion should cease and differences of race be 
annulled — and so it shall be; these fruitless strifes, 
these ruinous wars shall pass away and the most 
great peace shall come. Is not this that which 
Christ foretold? Let not a man glory in this, 
that he loves his country; let him rather glory in 
this, that he loves his kind/ ” 

Interest was enkindled in America and as there 
was no English literature on the subject at that 
time, a party was formed to journey to the Syrian 
city to get information of Baha‘o’llah at first 
hand from his son. They brought back graphic 
accounts from the prison philosopher. Meetings 
were held and a correspondence was begun with 
Abdul Baha. 

Soon from all parts of the world people jour- 
neyed to Acca. They wrote accounts of their 
visits and these, with the letters or tablets from 
Abdul Baha, were widely distributed. The city 
of Acca became a center of pilgrimage. Around 
the board of Abdul Baha gathered all races and 
creeds — it was the only place on earth where 
Christians, Moslems, Jews, Zoroastrians, Bud- 
dhists and Hindus met and ate together in 
perfect harmony and understanding, 

The above are mere facts of history, but pre- 
sent history without the setting of the background 
of time has no perspective to our clay-laden 
eyes. We are ever looking for some miracle, 
12 


some proof — for the Christ life as viewed from 
the outside seems so simple; yet could there be 
anything more dramatically miraculous than this : 
to establish peace in the hearts in the midst of a 
warring world? This kind of peace Baha‘o’llah 
calls the “most great peace.” To establish this 
kingdom in the hearts — verily, it is the un- 
realized dream of the planet! 

After his liberation, in 1908, at the earnest 
solicitation of friends, Abdul Baha made an ex- 
tensive tour of Europe and America, bringing the 
message of the new creational day from shore 
to shore; speaking in churches of every de- 
nomination, in the synagogues, before many clubs, 
societies, universities and congresses. So swiftly 
has this cause spread that it has encircled the 
globe within a few years. 

In America will be reared a material symbol 
standing for unity between the races, unity 
between the classes and equality between the 
sexes. In Chicago an imposing temple is to be 
erected by the voluntary contributions from all 
the people of the earth. Every race, creed and 
color will be represented. 

The temple wherein each may worship God in 
his own way is to be surrounded by such accessories 
as a hospital, pilgrim-house, school for orphans 
and university for the study of higher sciences. 

The people of universal mind recognize in this 
plan the symbol of assurance that we are at the 
beginning of the golden age that prophets and 
poets have depicted in song and fable. The 
13 


eople who have come in contact with this spirit 
of the age hold that the time has come when the 
highest concepts of man are to be realized and 
become part and parcel of every nation’s fabric. 
With glowing faces these people tell of future 
ideals based on justice. They speak of interna- 
tional laws as yet untranslated into our language 
which are to govern the world after wars have 
ceased. 

A new chapter in the life of the planet has been 
opened. Humanity has attained its maturity, 
and the race consciousness has awakened to the 
fact that it must put away the childish things 
which seemed necessary in the day of the “sur- 
vival of the fittest.” This day “wherein the feet 
of the people deviate” is to be followed by a glori- 
ous to-morrow; for — “This is a new cycle of 
human power. All the horizons of the world are 
luminous and the world will become indeed as a 
garden and a paradise. It is the hour of unity of 
the. sons of men and of the drawing together of 
all races and all classes. 

“The gift of God to this enlightened age is 
the knowledge of the oneness of mankind and the 
fundamental oneness of religion. War shall 
cease between the nations and by the will of God 
the most great peace shall come; the world will 
be seen as a new world and all men will live as 
brothers.” 

The hour has struck — soon the vibrations 
will be felt on this material plane; for as Abdul 
Baha so beautifully puts it — “ Does not the 
14 


dawn of a new day arouse the sleeping ones from 
their couches of negligence and awaken all those 
who are not dead?” 

Speaking of the temple of the future, Abdul 
Balia says — “ Every country has a hundred thou- 
sand gigantic temples, but what results have they 
yielded? The important point is this — from a 
temple of worship must go forth not only the 
spiritual but the material needs. Verily, the 
founding of this temple will mark the inception 
of the Kingdom of God on earth. It is the evident 
standard waving in the center of the great con- 
tinent of America. 

“The doors will be open to all sects — no 
differentiation; and by God’s help this temple will 
prove to be to the body of human society what 
the soul is to the body of man. For when these 
colleges for the study of higher science, the hos- 
pital, the orphanage and the hospice are built, its 
doors will be opened to all nations, races and re- 
ligions, with no line of demarkation and its 
charities will be dispensed without regard to race 
or color. Its gates will be flung wide to mankind; 
prejudice toward none, love for all. The central 
building will be dedicated to prayer and worship 
and thus for the first time religion will become 
harmonized with science and science will be the 
handmaid of religion — both showering their spirit- 
ual gifts on all humanity. In this way the people 
will be lifted out of the quagmires of slothfulness 
and bigotry.” 

All of which would seem to verify the predic- 
ts 


tion of the great world thinkers of our time, one 
of whom says: “ Abdul Baha will surely unite 
the East and West, for he treads the mystic way 
with practical feet,” 

It was while Abdul Baha was in Paris that a 
group composed of different sects awaited an 
audience to argue their various faiths. Suddenly 
this divine teacher of men swept into the room 
and pointing out of the window, exclaimed: 
“ The sun of truth rises in each season from a dif- 
ferent point of the horizon — to-day it is here, 
yesterday it was there, and to-morrow it will ap- 
pear from another direction. Why do you keep 
your eyes eternally fixed on the same point ? Why 
do you call yourselves Christians, Buddhists, 
Mohammedans, Bahais? You must learn to 
distinguish the sun of truth from whichever point 
of the horizon it is shining! People think 
religion is confined in an edifice, to be 
worshipped at an altar. In reality it is an 
attitude toward divinity which is reflected 
through life.” 

“ This movement is not an organization — it 
is the realization of a new spirit. The foundation 
of that spirit is the love of God; and its method, 
the love and service of mankind. Many who 
have never heard of this revelation teach its laws 
and spiritual truths. These people are perform- 
ing what Baha^’llah hath commanded though 
they never heard of him. The power of Baha- 
‘ o ’llah’s words is compelling — therefore, you 
must know and love them. For instance, in the 
16 


spring season trees burst forth into verdure, 
though they are not conscious of the sunshine, 
of the falling rain or the gentle breeze — never- 
theless, the power of nature urges them on to 
yield forth their fruits.” 

Soon after his release as a prisoner of the 
Turkish Government, Abdul Baha journeyed from 
the little fortressed town of Acca to Egypt and 
thence to London. While in London he gave the 
following interview to the writer. It was pub- 
lished in one of the leading journals, under date 
of September 23, 1911. 

THE WORLD’S GREATEST PRISONER 

Some Experiences of Abdul Balias Forty Years 5 
Imprisonment in a Turkish Fortress 

In an apartment in Cadogan Gardens sits a 
Persian sage, Abdul Baha, whose recent advent 
in London marks the latest link between the 
East and the West. 

The teachings of Abdul Baha have already 
brought about a community of thought between 
the Orient and the Occident. Upon the basis of 
mutual help and friendship the people have joined 
hands with an earnestness and brotherly love 
contrary to the theories of certain cynical poets 
and philosophers. 

In his reception room one found a constantly 
augmented group representing many languages 
and nationalities. There were turbaned people 
17 


from the East, a member of the English House 
of Lords, smartly dressed women from the con- 
tinent, two tramps, who, having read of Abdul 
Baha in the papers, sought his presence; an arch- 
deacon of the Church of England, and several 
Americans. 

Abdul Baha entered. With one impulse we 
arose, paying unconscious homage to the majesty 
of the station of servitude. Surely there can be 
no greater station than this! Instantly one felt 
an intangible something that stamped him as one 
apart. Try as one would it could not be defined. 
All that was tangible was the dome-like head 
with its patriarchal beard and eyes that suggested 
eternity. After greeting us he waved us to our 
seats and inquired if there were any questions 
we would like to ask. When informed that my 
editor had sent me to ascertain if he would speak 
of his prison life, Abdul Baha began at once to 
tell his story in a simple, impersonal way: 

“At nine years of age, I was banished with my 
father, Baha^’llah, on his journey of exile to 
Bagdad, Arabia; seventy of his followers accom- 
panying us. This decree of exile after per- 
sistent persecution was intended to effectively 
stamp out of Persia what the authorities con- 
sidered a dangerous movement. Baha^’llah, 
his family and followers were driven from place to 
place. 

“ When I was about twenty-five years old, we 
were moved from Constantinople to Adrianople 
and from there went with a guard of soldiers to 
18 


the fortressed city of Acca where we were im- 
prisoned and closely guarded. 

“ There was no communication whatever with 
the outside world. Each loaf of bread was cut 
open by the guard to see that it contained no 
message. All who believed in the universal 
precepts of Baha^’llah, children, men and 
women, were imprisoned with us. At one time 
there were one hundred and fifty of us together in 
two rooms and no one was allowed to leave the 
place except four people who went to the bazaar 
to market each morning under guard. 

“Acca was a fever-ridden town in Palestine. 
It was said that a bird attempting to fly over it 
would drop dead. The food was poor and in- 
sufficient-, the water was drawn from a fever- 
infected well and the climate and conditions were 
such that even the natives of the town fell ill. 
Many soldiers succumbed and eight out of ten 
of our guard died. During the intense heat of 
that first summer, malaria, typhoid and dysentery 
attacked the prisoners, so that all the men, women 
and children were sick at one time. There were 
no doctors, no medicine, no proper food and no 
medical treatment of any kind. I used to make 
broth for the people and as I had much practice, 
I made good broth,” said Abdul Baha, laughingly. 

At this point one of the Persians explained to 
me that it was on account of Abdul Baha’s un- 
tiring patience, resource and endurance that he 
was called “The Master.” One could feel his 
mastership in his complete severance from time 
19 


and place and absolute detachment from all that 
even a Turkish prison could inflict. 

“After two years of the strictest confinement, 
permission was granted me to find a house, so 
that we could live outside the prison walls but 
still within the fortifications. Many believers 
came from Persia to join us, but were not allowed 
to do so. Nine years passed. Sometimes we 
were better off and sometimes very much worse. 
It depended on the governor, who, if he happened 
to be a kind and lenient ruler, would grant us 
permission to leave the fortification and would 
allow the people free access to visit the house; 
but when the governor was more rigorous, extra 
guards were placed arourid us and often pilgrims 
who had come from afar were turned away.” 

Again my Persian friend, who, during these 
troublous times was a member of Abdul Baha’s 
household, explained that the Turkish govern- 
ment could not credit the fact that the interest 
of the English and American visitors was spiritual 
and not political. Finally, pilgrims were refused 
permission to see him and the whole trip from 
America would be rewarded merely by a glimpse 
of Abdul Baha from his prison window. The 
government suspected that the tomb of the Bab, 
an imposing building on Mount Carmel, was 
a fortification erected with the aid of American 
money and that it was being armed and gar- 
risoned secretly. Suspicion grew with each new 
arrival, resulting in extra spies and guards. 

Abdul Baha continued: “One year before 
20 


Abdul Hamid was dethroned, he sent an ex- 
tremely overbearing, treacherous and insulting 
committee of investigation. The chairman was 
one of the governor’s staff, Arif Bey, and with 
him were three army commanders of varying 
rank. 

“ Immediately upon his arrival, Arif Bey pro- 
ceeded to try to get proof strong enough to de- 
nounce me to the Sultan and warrant sending 
me to Fezan, or throwing me into the sea. Fezan 
is a caravan station on the boundary of Tripoli, 
where there are no houses and no water. 
It is a month’s journey by camel route from 
Acca. 

“ The committee, after denouncing me in their 
report, sent word that they wanted to see me, but 
I declined. I assured them that I had no desire 
to meet them. This infuriated them and when 
they sent for me again I sent this word back: ‘I 
know your purpose. You wish to incriminate me. 
Very well, write in your report just what you like; 
send me a copy with instructions as to what you 
want me to write, and I will seal it myself and 
give it to you.’ 

“A ship came into port reputed to be the one 
that was to take me to Fezan or drop me into the 
sea. The people used to stand on the wall of the 
city and look at this ship; but Arif Bey, rising in 
supreme wrath, declared that he would return to 
Constantinople and bring back an order from the 
Sultan to have me hanged at the gate of Acca. 

“About this time another ship appeared in the 
21 


harbor, an Italian vessel sent by order of the 
Italian consul. On it I was to escape by night. 
The friends implored me to go, but I sent this 
message to the captain: ‘The Bab did not run 
away; Baha‘o’llah did not run away; I shall 
not run away’ — so the ship sailed away after 
waiting three days and three nights. 

“ It was while the Sultan’s committee of 
investigation was homeward bound that the first 
historic shell was dropped into Abdul Hamid’s 
camp and the first gun of freedom was fired into 
the home of despotism. That was God’s gun,” 
said Abdul Baha, with one of his wonderful smiles. 

“ When the committee reached Constantinople 
they had more urgent things to think of. The 
capital was in a state of uproar and rebellion and 
the committee, as members of the government 
staff, were delegated to investigate the insurrec- 
tion. Meanwhile the people established a con- 
stitutional government and Abdul Hamid was 
deposed. 

“With the advent of the Young Turk’s su- 
premacy, realized through the Society of Union 
and Progress, in 1898, all the political and religious 
prisoners of the Ottoman Empire were freed. 
Events took the chains from my neck and placed 
them about Hamid’s. Abdul Baha came out of 
prison and Abdul Hamid went in!” 

“What became of the committee?” was asked. 

“Arif Bey,” answered Abdul Baha, “was 
shot with three bullets; the general was exiled; 
the next in rank died suddenly and the third 
22 


ran away to Cairo where he sought and received 
help from some of the friends there.” 

“We are glad that you are free,” I 
said. 

Again the wondrous smile. “Freedom is not 
a matter of place. It is a condition. I was 
thankful for the prison and the lack of liberty was 
very pleasing to me, for those days were passed 
in the path of service under the utmost difficulties 
and trials, bearing fruits and results. 

“Unless one accepts dire vicissitudes he will 
not attain. To me prison is freedom; troubles 
rest me; incarceration is an open court; death 
is life and to be despised is honor. Therefore, 
I was happy all that time in prison. When one 
is released from the prison of self, that is indeed 
freedom, for self is the greater prison. When this 
release takes place, one can never be imprisoned. 
They used to put my feet in stocks so,” and he 
put out his feet before him to illustrate and 
laughed as though it were a joke he enjoyed. 

“ I would say to the guard ‘ You cannot imprison 
me, for here I have light and air and bread and 
water. There will come a time when my body 
will be in the ground and I shall have neither 
light nor air nor food nor water, but even then I 
shall not be imprisoned.’ The afflictions which 
come to humanity sometimes tend to center the 
consciousness upon the limitations. This is a 
veritable prison. Release comes by making of 
the will a door through which the confirmations 
of the spirit come.” 


23 


This sounded so like the old theology that the 
modern within me rebelled doubting if the 
discipline really compensated for the effort. 

“What do you mean by the confirmations of 
the spirit?” I asked. 

“The confirmations of the spirit are all those 
powers and gifts with which some are born and 
which men sometimes call genius, but for which 
others have to strive with infinite pains. They 
come to that man or woman who accepts his life 
with radiant acquiescence.” 

Radiant acquiescence — that was the quality 
with which we suddenly seemed inspired as 
Abdul Baha bade us good-bye. 

It was a remarkable experience, hearing one 
who had passed along the prison path for forty 
years declare, “ There is no prison save the prison 
of self”; and it drove conviction to the heart as 
this white-robed messenger from the East pointed 
the way out; not by renunciation, but by 
radiant acquiescence — the shining pathway out 
of the “greater prison of self.” 


24 


PRELUDE 


T HE following words of Abdul Baha were 
uttered after his American sojourn on the 
occasion of his second visit to Europe, in 
1913, when he stopped for some months on his 
way to the Orient. 

During his stay in Paris, Abdul Baha gave five 
public addresses (see Chapters 4, 5, 6, 7 and 8). 

Each morning a group assembled at his apart- 
ment, 30 rue St. Didier, where he spoke informally; 
sometimes answering questions, or, on request, 
explaining points touched on in public addresses. 
In this way, although there are seeming repeti- 
tions, many abstruse subjects are elucidated in 
these informal conferences, which are to be found 
in the first few chapters of the book. (See chap- 
ters 1, 2 and 3.) 

On these occasions Abdul Baha would some- 
times sit by the window over-looking Paris and 
anon the majestic white-robed figure would pace 
the room as he discoursed. 

Every Friday evening he addressed an as- 
semblage at M. and Mme. Dreyfus-Barney’s, 
15 rue Greuze and every Monday afternoon he 
visited a group at the studio of Mr. Scott (an 
American artist), in the Latin quarter, 17 rue 
Boissonade. 


25 


His time in Paris was completely occupied. 
In the afternoons and evenings one found him 
surrounded by French savants and lovers of truth 
who sought an audience with this master of wis- 
dom. Of a sudden he would sweep majestically 
forth, and should an attendant make as though to 
follow, he would wave him aside — “I walk alone!” 
Many an hour did this man of mystery wander the 
streets of Paris dispelling the fogs of ignorance. 

After Abdul Baha had returned to Egypt, the 
writer visited him at Ramleh. Speaking of 
America one day, he said, “ I have great hopes for 
the American people, but alas ! as yet they do not 
understand the teachings of BahaVllah. The 
first ray has not yet appeared in your country. 
One of the veils is literal interpretation. To pene- 
trate the inner significances a mighty effort is 
needed.” 

It will be noted that the divine teachers of all 
ages in their efforts to direct man’s attention to 
God have assumed a spiritual title symbolic of 
their message — the Bab, the door or gate; Baha- 
‘o’llah, the glory of God; Abdul Baha, the 
station of servitude. When one in reading sub- 
stitutes these symbolic terms, the human temple 
fades and only reality remains. 

The spirit of faith, the beloved, the spiritual 
ego, the friend, the adored one, the desired one, 
the rays of the sun of truth, the flame of reality, 
the radiations of the celestial world, the lord, the 
nightingale, etc., are all synonyms of the one 
reality of man. 


26 


“This,” says Abdul Baha, “has been the 
mission of all the divine messengers — to make 
man conscious of his eternal part. 

“ By God, who is the only God and there is no 
God but he, this servant swears the masters did 
not come that man should adore them, or worship 
them or acknowledge their prophethood. Nay, 
rather, the masters of all time have suffered for 
none other than this — that fleshly veils might 
be rent asunder and reality become manifest. 

“Once again the dove of eternity hath 
descended from the ri?wan* of nearness to sing 
the long-forgotten melody in this gloomy and 
disastrous age. O when will one arise and 
while listening to this song don the garment of 
selflessness and hasten to the precinct of the 
friend !” 


*Rizwan — a Persian word which means garden or 
paradise and symbolizes a heavenly condition. 


27 







Verily, we reveal according to thy capacity 
and perception, not according to my state and 
reality. — (Baha'o’llah in Hidden Words.) 

Chapter I 

THE DIVINE REVELATORS 

E ACH religion teaches that a mediator is 
necessary between man and the Creator — 
one who receives the full light of the divine 
splendor and radiates it over the human 
world, as the earth’s atmosphere receives and 
diffuses the warmth of the sun’s rays. This 
mediator between God and humanity has different 
designations though he always brings the same 
spiritual command. 

In one era he is called Abraham, at another 
time Moses, again he is called Buddha, another 
time Jesus, and yet another time Mohammed. 
All turned to the divine reality for their strength. 
Those who followed Moses accepted him as the 
mediator; those who followed Zoroaster accepted 
him as their mediator; but all the Israelites deny 
Zoroaster, and the Zoroastrians deny Moses. 
They fail to see in both the one light. Had the 
Zoroastrians comprehended the reality of Zoro- 
aster, they would have understood Moses and 
Jesus. Alas! the majority of men attach them- 
29 


selves to the name of the mediator and lose sight 
of the real purport. 

Therefore did BahaVllah cry, “O God, 
deliver us from the sea of names!” 

Man must turn to the light and not think that 
the form of the lamp is essential, for the lamp 
may be changed ; but he who longs for light wel- 
comes it from whatever source it comes. If the 
Jews had comprehended Moses, they would 
have accepted the Christ; but they were occupied 
with the name and when that name was changed 
they denied the reality. 

It is the same with the Christians today. 
What a pity that they are worshipping a title! 
They see only the garment. If one recognizes a 
king by his garments, one would not know him 
were he to clothe himself differently. 

Who is the Christ? When one sees the Christ 
qualities shining from another source, one must 
recognize that light. We say this flower is 
exquisite; we do not say that it is the only 
beautiful one, for beauty is of the divine effulgence 
that is universal and unlimited in its manifesta- 
tions. The marvelous bestowals of God are con- 
tinuous. Should the outpouring of light be 
suspended, we would be in darkness. But how 
could it be withheld? If the divine graces are 
suspended, then divinity itself would be inter- 
rupted. Even men ask for continuity. 

We have eyes and we desire eternal sight; 
blindness is an imperfection. We have ears; 
deafness is a deficiency. As long as we consider 
30 


these as imperfections in the human world, are 
they not even greater defects in the divine world? 

We must be adorers of the sun of reality 
from whatsoever horizon it may appear, rather 
than adorers of the horizon; for should we con- 
centrate our attention in one direction, the sun 
may appear from quite another and leave us 
deprived of the sun’s bestowals which are the 
wisdom and guidance of God and the favor of 
God, which constitute spiritual progress. 


Praise be to God that the sun of the reality of 
religion hath dawned.* From all parts of the 
world, host after host are coming under its ra- 
diance and ere long it will become world-spread. 

I desire for you a universal patriotism. A 
high-soaring bird attaches not its heart to its 
earth nest and abode. At every dawn it sings a 
new melody and at every eve it warbles the 
strains of divine mysteries in a new meadow. 
At one time it rises above the summit of the green 
mountains and spreads its imperial wings over 
deserts and plains and anon it breaks into ideal 
harmonies and chants sweetly the secrets of God. 
It is not attached to home and comfort nor is it 
limited to nest and abode. Nay, rather, it is in- 

* O ye discerning ones of the people — this is 
that which hath descended from the source of 
majesty through the tongue of power and strength 
upon the prophets of the past. We have taken 
its essence and clothed it with the garment of brev- 
ity, as a favor to the beloved. — (Baha'o’llah in 
Hidden Words.) 


31 


toxicated with the wine of the love of God, singing 
at all times the anthems and praises of the 
Almighty. This is the habit and custom of 
heavenly birds; this is the manner and conduct 
of the nightingale of the rose garden of the 
merciful ! 

Today firmness in the covenant of servitude 
is the means of effectively flinging forth the divine 
proclamation into all horizons and this firmness 
is conducive to the power of the word of the 
teacher; for in this day when one arises to 
herald the Kingdom of Abha, a magnetic power 
is produced which attracts the rays of confirma- 
tion; the hosts of the supreme concourse will 
make whomsoever is sincere victorious and the 
power of the Holy Spirit will assist him. 


The obstacle which prevents the so-called 
religious men from accepting the teachings 
of God is literal interpretation. Moses announced 
the coming of Christ. The Israelites were 
awaiting him with the greatest impatience and 
anxiety, but when he came they called him 
Beelzebub. “The conditions laid down in the 
Bible for the coming of the expected one were 
not fulfilled,” they said. They did not under- 
stand that the conditions were symbolical. 
For instance, it is written — • “He will come 
from an unknown place.” Jesus came from 
Nazareth. “How can this be the Messiah?” 
they reasoned. “It is written — he will carry an 
32 


iron scepter, that is to say, his shepherd’s staff 
will be a sword. This man has no sword. It 
was prophesied — he will be seated on the throne 
of David; behold this man has not so much as 
a mat whereon to sit. He was to spread the law 
of Moses; this man, on the contrary, seeks to 
destroy it. How can he be the promulgator of 
God’s law?” they scornfully laughed. 

It was prophesied that the east and west 
would be united under the Jewish law; that the 
animals would be at peace one with another; 
that the wolf would no longer devour the sheep. 
They did not see these conditions fulfilled. 
Roman tyranny enveloped the world and they 
crucified the Christ. 

The Jews were blind to reality. The real 
Christ came from the city of light. In the eternal 
realms Christ is a king. His shepherd’s staff, 
that is, his tongue, was a sword dividing the 
true from the false. The throne of David 
is not a material throne but an eternal kingdom. 
Christ re-established this kingdom; it had been 
forgotten. Christ conquered the east and the 
west. This means a spiritual victory, not a 
material one. 

Animals were to live in peace. This means 
the Chaldeans, the Syrians, the Romans, the 
Greeks, who were to make peace among them- 
selves, for Christ spread the cause of peace. As 
the Jews did not understand these things, they 
were deprived of the beauty of the Christ. Be- 
hold, again, the Christians are expecting the stars 
33 


to fall and Christ to appear in the clouds, yet 
these are but symbols. They are awaiting 
a Christ from a heaven which does not exist. 

Let us awake! Let us acquire a new intelli- 
gence in order to interpret the symbols and 
become acquainted with the mysteries. The 
real Christ spirit has come again from the supreme 
apex to illumine the world. 

In the Gospel, Jesus said, “I am come from 
heaven.” Physically he was born of a woman, 
but the Christ reality is from the city of eternity, 
for heaven is not a place but a state of con- 
sciousness. 

Man has a sacred power which permits him 
to discover the inner significances, the reality of 
invisible things. Ponder over these statements, 
so that the portals of divine wisdom and infinite 
knowledge may open before thy face. 


I wish to awaken you out of your deep slum- 
ber. Do you know in what day you are living? 
Do you realize in what dispensation you exist? 
Have you not read in the holy scriptures that at 
the consummation of the ages there would dawn 
a day — the sum total of all past days? This 
is the day when the Lord of hosts hath come on 
the clouds of glory. This is the day in which the 
inhabitants of the world shall enter under the 
tent of the word of God. This is the day whose 
34 


real sovereign is His Highness the Almighty. 
This is the day when the east and the west shall 
embrace each other like unto two lovers; war and 
contention shall be forgotten and nations and 
governments shall enter into an eternal bond of 
amity and conciliation. This century is the ful- 
fillment of the promised century, the dawn of 
the appearances of the glorious visions of past 
prophets and sages. 

Now is the early dawn; ere long the effulgent 
sun shall rise and station itself in the meridian of 
its majesty. Then ye shall observe the effects — 
then ye shall behold what heavenly illumination 
has become manifest — then ye shall comprehend 
that these are the infinite bestowals of God — 
then ye shall realize that this world has become 
another world and ye shall perceive the divine 
instructions, universally spread. 

The teachings of His Holiness Baha‘o’llah, 
like unto the spirit, shall penetrate the dead body 
of the world and like unto an artery shall beat 
through the heart of the five continents. 

In the Gospels it is written that the Christ 
said: “I have many things to say unto you, but 
ye cannot bear them now! But when he, the 
spirit of truth, is come, he will guide you unto all 
knowledge/’ Christ is alluding to a person, be- 
cause he says, “When he is come, he will not 
speak of himself, but whatsoever he shall hear, 
that shall he speak.” This means by the power 
of innate knowledge. 


35 


Some Christians claim that the Holy Ghost 
descended after the resurrection of the Christ and 
that Christ is alluding to this. But as the Holy 
Ghost was always with the Christ, is this logical? 
Again he says, “He will guide you unto truth,” he 
will be better for you than I. He adds, “Until I 
go, he cannot come.” Endeavor to understand 
the divine words, otherwise difficulties will 
arise. Had the Jews understood symbology, 
they would have understood the Christ. The 
holy books are full of significance and must 
never be taken literally. Elijah also was ex- 
pected to come from heaven, and the Christ 
said, “Elijah is none other than John the Bap- 
tist.” The reality of John was in the supreme 
concourse. It is essential to have divine per- 
ception in order to see the truth, to hear the call, 
and obey — liberating the hearts from all earthly 
attachment. 

The mountains being shaken before the com- 
ing of the messenger means that great peoples — 
great as mountains — are shaken and become 
transplanted. 

I hope that you will be the cause of opening 
the eyes and exalting the spirits to follow divine 
direction. Thus you will assist others to walk 
in the path of the good pleasure of the Lord. 
What is the ultimate goal of a human life? 
Assuredly it is not to eat, nor to sleep, nor 
to dress, nor to repose on the couch of negli- 
gence. Nay, it is to find one’s way to eternity 
and understand the divine signs; to receive wis- 
36 


dom from the Lord of Lords, and to move 
steadily forward like a great sea. 

This is my hope for thee. 


In former times men either became believers, 
or else they became enemies of the cause of God. 
For instance, in the time of Moses, all those who 
believed in him as a prophet and in the unity of 
God, became of the faithful. In the time of 
Christ, those who believed in the divinity of the 
father and that Jesus was the word, became 
disciples. Faith consisted in the blind acceptance 
of these truths and those who accepted were 
considered saved, the rest were doomed to per- 
dition. 

But in this day the question is far more im- 
portant. Faith does not consist in belief, it 
consists in deeds. It is not sufficient to believe 
in Baha‘o’llah and to say, “I am of the people 
of El-Abha;” we must act in accordance with 
the teaching of Baha‘ o ’llah, who commands 
us to become centers of divine attraction, so 
that the attributes of God may emanate from us, 
that we may become wise and well intentioned 
to all the peoples of the earth in order to better 
the condition of all. 

We must look upon our enemies with a sin- 
covering eye and act with justice when confronted 
with any injustice whatsoever, forgive all, con- 
sider the whole of humanity as our own family, 
the whole earth as our own country, be sympa- 
37 


thetic with all suffering, nurse the sick, offer a 
shelter to the exiled, help the poor and those in 
need, dress all wounds and share the happiness 
of each one. Be compassionate, so that your 
actions will shine like unto the light streaming 
forth from the lamp. If the whole world should 
arise to deny this cause, we must not fight. 
Our only role is to spread the teachings. If 
it be accepted, all is well; if not, leave the 
people to God. 

If we see a man acting after this manner we 
can say of him: “Verily, he is a reflector of servi- 
tude !” We cannot conceive of a star without 
light, a tree without seed. If we claim to be 
followers of light we must diffuse the light through 
our actions. To label ourselves will not be 
sufficient. 

There are five hundred million people who 
call themselves Christians. If you compare their 
deeds with the text of the Gospels, you will find 
no likeness thereto. The real Christians are 
rare. The Christ exhorted men to be kind. The 
Christians are fighting and killing one another, 
leading their young men into war, shedding 
blood, destroying dwellings, causing mothers to 
lose their sons and children their fathers. What 
has all this to do with the teaching of Christ? 
Is a man whose highest aim is bloodshed a 
Christian? Christ suffered in order to teach 
kindness. “O Father, forgive them, for they 
know not what they do.” Thus he pardoned 
his murderers. How merciful he was! 

38 


The advanced men of all time have ever been 
persecuted and continually in adversity. He 
who discovered the movement of the earth and 
the relative immobility of the sun terminated 
his days in prison, because his teachings did not 
please the priests. 

One who is wise in the ways of God sees that 
his words and deeds reflect the glory of God. I 
hope that the light of this glory may shine forth 
from each one of you, for this is the decisive 
proof — for this Baha‘o’llah suffered — that 
he might educate men to become the educa- 
tors of the world and spread truth abroad. 

May ye attain to this station — -upon ye be 
greetings and praise! 


When the prophets of God appear upon this 
earth, their validity is established by means of 
certain proofs. One of the proofs is through 
the fulfillment of former prophecies, the second 
proofs are their creative words and phrases 
which salute the hearts of humanity, the 
third are their deeds and the fourth are their 
teachings. 

The prophecies deal with dates and symbols 
which proclaim the end of each dispensation. In 
former books the conditions are explained con- 
cerning subsequent manifestors of the divine 
plan. But those who do not follow closely these 
things will not be convinced by proofs such as 
these. This then is not a final proof. 

39 


Miracles are likewise convincing to a limited 
number only. For instance, a Buddhist would 
not be convinced by the miracles of Moses which 
are proofs only so far as the orthodox Jews are 
concerned, because they love Moses. On the 
other hand the miracles attributed to Jesus 
Christ are refuted by the Jews as a whole, saying 
“No one lives today who has seen these miracles 
performed, therefore, who can bear testimony 
to them?” 

A clear proof of validity lies in the achieve- 
ments and here we are confronted by cer- 
tain irrefutable facts. The prophets have come 
from the lowliest and most humiliated of the 
nations and in each age the prophet has raised 
his downtrodden nation to the highest zenith 
of prosperity and success among the nations of 
the earth. For instance, His Holiness Christ 
was quite alone. He was a Jew from among the 
Jews. He came at a time when the Israelites 
were under the yoke of the Romans. He re- 
vivified the people till they were transferred from 
one state of existence into a higher state of 
existence. 

At a time when the East was enshrouded with 
superstition and hatred, Baha‘o’llah flooded 
these regions with his glorious light. Under the 
chains he unfurled the flag of the oneness of the 
world of humanity; in the prisons he spread the 
principles of universal peace and brotherhood ; from 
behind the barracks he wrote his famous epistles 
to the kings and rulers of the world, arraigning 


the oppressors of the earth and calling upon 
them in the name of God the exalted not to 
place their sovereignty above that of His High- 
ness the Almighty. He admonished them on 
the part of the wronged ones to listen to the 
call of the new day else their kingdoms would 
pass out of their hands and would fall into the 
hands of others. “Know that brotherhood hath 
been proclaimed — even so hath this matter 
been recorded upon a mighty tablet with the 
strong pen of God.”* 

A supreme proof is the teaching. For in- 
stance the precepts of Christ were sufficient 
proof of his validity. There is no greater proof 
than these teachings. They were the light of 
that cycle and the spirit of that age. All 
that he said accorded with the needs of the 
humanity of that time. They were peerless 
and unique. 

Consider His Holiness Baha‘o’llah and his 
teaching. They are the spirit of this cycle — 
the light of this age. They illumine the dark 
places of humanity, for they address themselves 
to the heart of the race. For instance, the great- 
est evil of this century is war. In the new age 
Baha‘o’llah has prohibited war. The need 
of this century is universal peace — Baha- 
‘o’llah has instituted it. The most urgent 
requisite of mankind is the declaration of the 

*Many of the events which Baha‘o’llah pro- 
phesied are taking place today — and some are yet 
to come. 


41 


oneness of the world of humanity — this is the 
first principle of Baha‘ o ’llah. That which will 
leaven the human world is a love that will 
insure the abandonment of pride, oppression and 
hatred. The principles of Baha‘ o ’llah are the 
remedy and balm for the wounded world; and 
without their inculcation, reconciliation between 
the nations will not be reached. These very 
teachings of Baha‘o’llah are the greatest proofs 
of his claim. Such a power hath appeared from 
him as will suffice to convince the whole world. 

The proof of the sun is its light and heat. 


Abdul Baha arose and with hands extended, palms 
upward, he uttered the following: 

SUPPLICATION 

O God, O God, I glorify thee, O my Lord, 

MY HOPE, MY BELOVED AND THE OBJECT 

of my life. Verily thou knowest 

MY HUMILITY, MY EVANESCENCE, MY POVERTY, 
MY AGITATION AND MY SHORTCOMINGS. I CALL 
ON THEE WITH A HEART OVERFLOWING WITH THY 
LOVE, A SPIRIT REJOICED BY THE OUTPOURINGS 
OF THY ONENESS, AND A SOUL RESTING IN THY 
COMMEMORATION AND PRAISE. 

0 Lord, 0 Lord, verily these are souls 

WHO ARE ATTRACTED TO THE KINGDOM OF THY 
HOLINESS, HEARTS ENKINDLED WITH THE FIRE 
OF THY LOVE AND SPIRITS SOARING TOWARD THE 
ATMOSPHERE OF THY GRACE. 

42 


O Lord, 0 Lord, illumine our eyes with 

THE RAYS OF THE SUN OF THY REALITY, SUFFER 
OUR EARS TO HEAR, UNDER ALL CIRCUMSTANCES, 
THE CALL OF THY KINDGOM THE El~AbHA. 

O Lord, O Lord, make us firm in thy cause, 

HUMBLE BEFORE THY MAJESTY, ACKNOWLEDGING 
THY DOMINION, ARISING IN THY SERVICE AND 
BEING ENGAGED IN THY ADORATION. 

Verily thou art the clement; verily 

THOU ART THE OMNIPOTENT; VERILY THOU ART 
THE MERCIFUL OF THE MOST MERCIFUL. 


I pray for your health and happiness. Con- 
sider the distance I have traveled and reflect 
on the great desire I have ever felt to meet 
you. Praise be to God, through his bounty this 
meeting has been consummated. Happy are we 
to be gathered in one assemblage. My greatest 
happiness is the hope that we may meet one 
another in the kingdom of Abha, even as we 
meet here. May the effulgences of the splendor 
of God shine upon each one of us. 

Praise be to God, that through the sufferings 
of Baha‘o’llah souls are educated. Many there 
are shining from the horizon of eternal glory who 
sacrificed all, even to their lives and while under 
the sword cried, “Ya Baha El-Abha!” with ra- 
diant joy reflecting the power of Baha‘o’llah. 
For love of him more than twenty thousand have 
quaffed the cup of martyrdom. While under the 
sword they danced with exultant joy. European 

43 


historians bear witness to these facts and even 
the enemies of this cause have recorded stories 
of the martyrdoms, reputing to Baha^’llah a 
supernatural power. 

I wish to tell you the story of two martyrs; 
one was a Persian nobleman, a favorite at court, 
possessed of much wealth and known throughout 
all the country. When it was discovered that 
he was a follower of Baha^’llah, this glorious 
man was taken into custody and in company 
with another thrown into prison without food 
or water. The third day one of them requested 
the jailer to give him a cup of tea. Struck with 
his attitude of humility, the jailer did as requested; 
thanking him the prisoner said: “I am ex- 
ceedingly sorry to trouble you, but pray have 
a little patience with our requests tonight, for 
tomorrow night we shall be the guests of God.” 

On the fourth day they were taken out of 
prison and two bears were made to dance before 
them; also several monkeys were brought, in 
order to humiliate them. Solomon Kahn and 
his friend were taken into a room, their breasts 
lacerated and in the yawning apertures lighted 
candles were placed. In Persia this is considered 
the most degrading form of torture. 

Then they started on parade through the 
town. Solomon Kahn looking about him said: 
“There is no need for this commotion. Why 
such ado about our death? Verily, this is our 
wedding feast and we are very happy.” Accom- 
panied by a band and followed by many people, 
44 


they were paraded through the bazaars and streets 
of the city. People pricked them with long 
needles, saying, “ Dance for us ! ” With unflinch- 
ing courage and exultant joy they walked along; 
from morn till eve walked they through the city. 
When the candles burned down, they were re- 
newed by the jailers. 

All the time our heroes were calm and happy 
and as they marched they smiled at the people 
on the right and left of them and looking heaven- 
ward murmured prayers. Finally they arrived 
at the outer gates of the city where each was 
cut into four pieces. 

Teheran has four high gates and a section of 
their bodies adorned either side of the gates. 
Even while being dismembered, Solomon Kahn 
was praying and supplicating God. This story 
will be found in a history compiled by an enemy 
of this cause, for all has been recorded by the 
Shah’s historians. At the end, the historian says 
of Solomon Khan, “This man was possessed by 
an evil spirit.” This account shows how readily 
the believers of God give their lives, how self- 
sacrificing they are, eternally firm and steadfast. 
These illumined souls are the result of the light 
of Baha‘ o ’llah, who attracted them to the king- 
dom of God with such reflective power that like 
fixed stars these martyrs will ever shine from the 
horizon of El-Abha. 

Ponder on this story that you may under- 
stand the mystic power of sacrifice, of faithful- 
45 


ness, how these martyrs were stirred with the 
good news of the new dawn. 

Let us make a comparison with the days of 
Christ. He had eleven deciples only, for the 
twelfth was the cause of his crucifixion. The 
leader of the apostles was Peter and on the night 
of the crucifixion his faith was shaken and he 
thrice denied the Christ, though afterwards he 
became firm. 

All were shaken but Mary Magdalen. She 
was a veritable lioness. She gathered the others 
together and said, “Why do ye mourn? Did 
not the Christ foretell his crucifixion? Arise, 
and be assured. They have killed but the body; 
the reality can never die, for it is supreme, eternal, 
the word of God, the son of God. Why, there- 
fore, are ye agitated? ” Thus this heroine became 
the cause of re-establishing the faith of the 
apostles. 

My hope is that each one of you may become 
as Mary Magdalen — for this woman was superior 
to all the men of her time and her reality is ever 
shining from the horizon of Christ. 

Be pure — to be pure is to be selfless. 


THE DAY OF THE DECLARATION 

The Bab, the first point of the new creation, 
declared on May 23, 1844, that he was the pre- 
cursor of him whom God would manifest. (Baha- 
‘o’llah.) On this same day, Abdul Baha was 
born. 

The day of the declaration of the Bab and of 
46 


the birth of Abdul Baha — this day of double 
significance — May 23, is widely celebrated. 

On May 23, 1913, the Paris friends had the 
honor of having Abdul Baha in their midst. 

From early morning the friends gathered around 
him, bringing the sweet-scented flowers he loves 
with their greetings. Those who were fortunate 
enough to arrive early were invited to take a glass 
of Persian tea with him. 

In the evening the usual Friday meeting was held 
at Monsieur and Madame Dreyfus’ home — the 
occasion affording a special note of joy. 

The meeting was opened by Mirza Mohamet 
chanting a Monajotte which Mr. Dreyfus ex- 
plained was the prayer always chanted in Persia 
on this day. 

Mr. Dreyfus then spoke of the profound mys- 
tery of these two great events falling on the same 
day and of the great joy of having Abdul Baha 
at such a time living amongst us quietly and with- 
out apparent activity, but sending out a spiritual 
force that was strengthening all the world. 

Abdul Baha then sent word from the room 
where he was resting, requesting Mme. Bernard to 
speak a few moments. She said, “The greatest 
proof of the Master’s station is his intimate per- 
ception of the need and capacity of each one who 
comes to him. The note which distinguishes his 
teaching from the religious precepts of the past is 
this: the former teachers said, ‘Go out into the 
world and teach men to be brothers,’ whereas this 
revelation commands — ‘ Go and be a brother to 
every man.’ Tonight we have with us a master 
who has lived this precept.’’ 

Abdul Baha entered. We all arose. He said: 

“Today is the anniversary of the declaration 
of the Bab — Peace be upon thee! Today the 
Bab declared this cause in Shiraz, Persia. The 
appearance of the Bab resembles the dawn, for 
the dawn holds the promise of the sun. The 
47 


dawn of the Bab promised the rising of the sun 
of truth that is to envelop the whole world.” 

He said, “O my glorious Lord, I sacrifice 
myself entirely to thee. My only desire is to be 
martyred for thy love. Thou dost suffice me!” 
The Bab’s desire was to be realized, for the glori- 
ous crown of martyrdom was placed upon his 
head. The gems light the whole world. 

He was imprisoned at Shiraz, then went to 
Isfahan, was afterward confined in a fortress at 
Makow and finally executed in a public square 
of Tabriz. This supreme martyrdom raised his 
banner yet higher and heightened the power of 
divine manifestation on earth, for the reality 
which is reflected is the same from the beginning. 
The Christ was the word of God from the begin- 
ning — in the same way Mohammed says, “I 
was a prophet before the existence of Adam,” 
and Baha^’llah says, “In the beginning which 
has no beginning I loved thee.” 

The sun is always the sun; if at a certain 
period it gave no light it would not at that period 
be called the sun, for the characteristics of the 
sun are light and heat. The great ones are from 
all time in their glorious station, their reality is 
luminous from the beginning, the reality that 
causes the qualities of God to appear, but the 
day of their manifestation is the day when they 
proclaim themselves on this earth. 

The Bab in his writings heralded of the 
advent of Baha‘o’llah. He declared to 
his followers “ You will attain the perfect 
48 


well-being at your meeting with God; the 
horizon will be illumined; the infinite spirit 
will send forth its breezes — the divine procla- 
mation will make itself heard.” 

When, some years later, Baha^’llah de : 
clared himself to be the “glory of God,” the 
Bab’s followers with few exceptions believed in 
him. His brilliancy shone forth like a sun. His 
power had already been recognized before his 
proclamation and on the day of his declaration 
all became aware and were amazed at his wis- 
dom. 

Behold how in a few years, although exiled and 
imprisoned, he enunciated his purpose. Two 
kings were planning his death and still his power 
grew stronger day unto day! In the darkness of 
the dungeons he shone like a star! The more his 
followers were killed, the more the number grew; 
for each man killed, a hundred men arose. No 
one entered his presence without becoming awe- 
stricken by his might. The learned men who 
approached him were astounded at his knowledge, 
yet he never attended school nor learned of 
men. His friends and his family all testify to 
this, yet his teachings are the soul of this age. 

The sun emanates from itself and does not 
draw its light from other sources. The divine 
teachers have the innate light; they have know- 
ledge and understanding of all things in the 
universe; the rest of the world receives its light 
from them and through them the arts and 
sciences are revived in each age. 

49 


Abraham and Moses went to no school; Jesus 
had neither school nor master; Mohammed never 
had a lesson; the Bab and Baha‘o’llah had no 
professors. Read the books written by Baha- 
‘ o ’ll ah — the philosophers and savants in the 
Orient will bear witness to his eloquence and learn- 
ing. In the Orient this is considered a proof of his 
divinity. There they say, “ If some one can write 
a letter like Baha‘ o ’llah, Baha‘ o ’llah’s divinity 
can be denied.” No one has yet competed. 

How can those who depend on mortals 
be divine messengers? How can a lamp 
which has to be lighted be eternal? The divine 
teacher does not come to acquire knowledge, 
for this tree of life is a fruit tree by birth and 
not through grafting. Behold the sacred tree 
which spreads its shade over the whole world! 
This is the mission of Baha* o ’llah — for under 
this tree all questions are solved ! 

I congratulate you on this sacred day, the 
anniversary of the declaration of the Bab — the 
day when for the first time on this earth Baha* o ’- 
llah’s name was mentioned and in the world 
the dawn appeared on the horizon. May all of 
you become the cause of joy and of renewing the 
fire of the love of God in all hearts. 


The following was uttered during carnival week 
in Paris. Mirza Ali Akbar of Teheran had just 
arrived from Persia to join the group that gathered 
about Abdul Baha each morning. At the request 
of Abdul Baha, the newcomer chanted a beautiful 
prayer in his native tongue after which Abdul 
Baha said: — 


50 


In this Monajotte that we have just listened 
to, Baha^’llah declares that all eyes are asleep; 
that all men are resting on beds of ease and negli- 
gence while he alone is prostrate on the earth 
watching and praying. It is midnight and he is 
waiting for the heedless world to awake. It is 
the same here in Paris during these days of carni- 
val. People go to the theatre, amuse themselves 
with sight-seeing, each intent on his own occupa- 
tion; they dance, they sing, they play, they make 
music, they walk, they talk, they are plunged 
in earthly thoughts, immersed in materiality, 
neglectful of God. 

Thanks be to God, this meeting has a divine 
meaning. While others are attracted to material 
things, praise be to God, you are attracted to the 
spiritual. All the inhabitants here amuse them- 
selves with dreams of the earth and disguise them- 
selves with fantastic dress during these days; but 
you are occupied with God. In all the theatres 
one hears songs of the earth, but our song is the 
divine mention. Let us thank God for having 
led us to this point, to be chosen for the mention 
of his name. He has thrown upon us the light 
of the kingdom; let us have no thought save this 
glorification, that our entire happiness may consist 
in serving him. Let us thank God and implore 
him continually to make us more illumined each 
day, that we may have more spiritual attraction 
and render greater service to his mention. 

May our actions so characterize us that it may be 
said of each one of us, “There is a friend of God.” 

51 


Let us implore at the divine threshold that 
the pure fragrances of El-Abha may perfume the 
earth and the breeze of the rosebud of divine 
favor may waft upon the hearts, that we may be 
united at the court of God, even as we are united 
here, by the love which cannot die. 

Humanity is submerged in materialism; occu- 
pied in everything save the mention of God; 
speaking of everything save the heavenly king- 
dom; hearing everything save the call of God. 
As far as knowledge of things divine is concerned, 
it is as though some of the people were interred 
in the earth, going more and more into the blind 
darkness, completely buried from the knowledge 
of things above. 

I hope the few gathered here will make a great 
effort, working day and night, that some result 
may be accomplished. Perhaps Europe may 
become weary of the dull materiality of the world 
and seek refreshment in a share of the heavenly 
glory. 

Europe has made extraordinary material 
progress, but if the qualities partake of the dust, 
what lasting result can accrue? The ideal to 
strive for is that which is in the supreme horizon — 
that is eternal! The underground is for worms 
and moles. That which is a cause for joy is a 
nest on the highest branch. 

Strive day and night and do whatever is 
possible that perchance you may awaken the 
heedless, give sight to the blind, bring life to the 
dead, refresh the weary, and bring those in despair 
52 


and darkness to light and splendor. If the hope 
of man be limited to the material world, what ulti- 
mate result is he working for? A man with even 
a little understanding must realize that he should 
not emulate the worm that holds to the earth in 
which it is finally buried. How can man be 
satisfied with this low degree? How can he 
find happiness there? My hope is that you may 
become free from the material world and strive 
to understand the meaning of the heavenly world, 
the world of lasting qualities, the world of truth, 
the world of eternal kingliness, so that your life 
may not be barren of results, for the life of the 
material man has no fruit of reality. Lasting 
results are produced by reflecting the heavenly 
existence. 

If a man become touched with the divine 
spark, even though he be an outcast and op- 
pressed, he will be happy and his happiness 
cannot die. 

Whatever man undertakes he achieves some 
result, whether through statesmanship, com- 
merce, agriculture, science, etc., he receives a 
compensation for his efforts. Consider what 
will be the result of those who work in the uni- 
versal cause! 

He who has the consciousness of reality has 
eternal life — that lamp which can never be ex- 
tinguished. The humble peasant girl, Mary 
Magdalene, — to what splendor she attained! 
A wise man sees no satisfaction in the material 
world; he is not content to be one of the crea- 
53 


tures. In the world of divine effulgence he finds 
eternal life and becomes aflame with the fire of 
the love of God, the great source of life of the 
immortal kingdom and his head is adorned with 
a crown of eternal jewels. 

With power and might will the proclamation 
of the kingdom of El-Abha found a new civili- 
zation, transforming humanity; dead bodies will 
become alive; the dark sky will become luminous; 
blind eyes will see; deaf ears will hear; the dumb 
will speak and the indifferent will be decorated 
with the flowers of a divine civilization. 

May the luminous clouds of this divine 
civilization descend upon us — this is my hope ! 


As there is no one who has not his designated 
place in the world, for there is nothing useless 
on this earth, we must treat each individual with 
respect and affection, for each is a sign of the 
divine favor and power — that power which 
has been able to draw such a being out of matter, 
make of him a creature with sensorial faculties 
and endow him with intellectual and spiritual 
potentiality. This is one of the visible proofs 
of the divine power. Let us respect these living 
proofs. 

The centers of progress for each age are the 
manifestations of God as seen in his prophets. 
In whatever country or at whatever time they 
appear, they are the focus of the creational 
54 


day — for as the sun in the material heaven 
develops the material beings, so do these spiritual 
suns develop the world of minds and souls. 

Let us turn toward the spiritual sun and ac- 
quire a light which will render the world luminous, 
so that we may be freed from matter and acquire 
celestial qualities, that this limited life may 
merge into the eternal. 

When man thus adorns himself, he will pro- 
gress every day with new vigor; his soul will 
become more and more sensitized and the laws 
and morals of the world will be reconstructed with 
divine conviction. Then man will make real 
discoveries, penetrate the mysteries and so reflect 
them that he will become the image of God. 

Christ said, “Many are called, but few are 
chosen.” The chosen have heard and under- 
stood the call from the divine assembly. Some 
one has asked this question, “Can any one reach 
the station of Christhood?” 

No, unless man heed the call and obey the 
command — otherwise he progresses in his own 
station. Each has his individual form of evolu- 
tion in this world of existence. 

Even in this great cycle it is not possible for 
all to attain the highest. The children in school 
progress according to their different capacities. 

Man has two planes: the physical and the 
intellectual. The divine revelators have three: 
their physical condition, which is shared by all 
mankind — they eat, they sleep, they are some- 
55 


times ill, they become well again, they become 
fatigued, they undergo all that man can undergo; 
their intellectual degree and their holy reality 
which surrounds all beings and comprehends 
secrets. Their horizons enfold the universe, 
for they are the suns of real truth illuminating 
all the regions of thought, dispersing the dark- 
ness, uplifting the world of mankind and making 
the material world heavenly. Were it not for 
these divine messengers there would be neither 
call nor command. 

They are the focal points of all the human and 
divine attainments, for they bring eternal life 
and the promise of its fulfillment. 

Other men, although able to evolve to a 
high degree, are still in the second condition; 
this third state is alone partaken of by the divine 
messengers although great saints have attained 
extraordinary pre-eminence and reflect the splen- 
dor of the sun. 

May you be of those who have believed and 
obeyed; may you be of the few that are chosen 
rather than of the many that are called! 


History is a record of incessant wars. There 
is not a spot on the globe that has not been 
crimsoned with the blood of men; the whole 
earth is blood-drenched. The basic reason for 
this slaughter is the division between religions — 
each sect considering the religion of others as 
barbarous and each deeming it a most sacred 
trust to shed the blood of the infidels. The 
56 


environs of Acca have been stained many times 
with the blood of thousands. 

But now Baha^’llah has come with in- 
comparable glory like the glow of the sun at mid- 
day, the moment of its greatest heat and light. 
The glory of God has proclaimed a cause that 
until now none had heard. He addresses him- 
self to the whole of humanity, saying: “O people 
of the world, ye are all the branches of one tree, 
the leaves of one branch, the drops of one sea.” 
Thus he announces human unity, strikes the 
universal cord of harmony between the races, 
nations and tribes and makes of the earth one 
native land. The world was in the darkness 
of indifference and Bahw/o’llah is the light of 
unity. 

One sees a reflected light in the thoughts of 
all, signs of the desire for this unity. Through 
Baha‘o’llah hearts have been attracted. All 
are agreed that to establish justice between the 
members of the human family is the most stupen- 
dous task of the ages. 

The cause spread first in Persia and from there 
through other countries. Many of those who 
speak of these ideals of unity are slow to 
realize that they emanate from Baha‘ o ’llah — 
they talk as though the ideals emanate from 
themselves. The earth will receive the perfect 
sunrise when the teachings of Baha^’llah are 
world-spread. When he says, “Ye are all the 
leaves of one branch,” he infers the inherent 
differences between men, differences like unto the 
57 


leaves. Nature manifests in various forms, 
but the basic element is the same. There is 
unity of essence and variety of expression. 

Such differences as between the wolf and the 
sheep, for instance, between light and darkness, 
water and fire, are the cause of enmity. Water 
extinguishes fire in the same way that religious 
differences cause annihilation. Reflect on what 
is taking place today. Men have forgotten the 
divine principles. 

I hope you will become manifest lights. 

Many divine messengers have appeared in 
Persia, the land of many sects. One of these 
sects occupies itself with ceremonies and forms 
and considers relations with other sects quite 
impossible. Its followers blindly accept the 
sacred writings. Another sect among the Shu- 
hites attempts religious research and weighs 
theological questions and metaphysics and the 
Sufis have their own special dogmas. These 
groups spend their lives in useless arguments and 
wrangles and are continually at war one with 
another. 

In such a country as this, Baha^’llah ap- 
peared following the Bab, and so widespread was 
the interest centering around these great ones 
that all forgot their animosities and in the 
mosques and religious gatherings spoke only of 
this revelation. 

Then, when they saw hundreds from their own 
rank with fire and zeal adopting the banner of 

58 


Baha‘ o ’llah, all the sects with one accord 
united to suppress this spirit which grew stronger 
with opposition. Driven to desperation they 
exhorted their followers thus: “Let us arise and 
kill these people, imprison their women and 
children and destroy them to the root. They 
seek to change the old, well-established order of 
things and nothing of us will remain.” The 
mandate went forth and reached even to the 
smallest village — nevertheless this cause con- 
tinued to grow; no restriction or opposition 
could arrest its progress. 

When Baha‘o’llah left Teheran, he camped, 
with those of his disciples who followed him, in 
a square outside the city. Among his followers 
was the famous Kurrat-ul-Ayn, who, being a 
woman, was not allowed to camp with the others, 
but must seclude herself; so she had her tent 
pitched by a stream in one of the adjacent 
gardens, the walls of which bordered the square 
on three sides. You see how they honored 
customs thinking they reflected truth. 

Up to this time the religion of the Koran 
was strictly adhered to and nothing had been 
changed in the laws of Islam. The women were 
completely hidden from the eyes of men, covering 
themselves with veils on going out, speaking to 
no man and living in their houses like prisoners. 

During his sojourn in the rizwan , Baha‘0*- 
llah fell ill and ordered his bed to be brought 
and his tent to be placed near a stream. He 
was sleeping in his tent and three hundred 
59 


followers were camped about. Kurrat-ul-Ayn 
sought Baha‘ o ’llah’s permission to come and 
see him in his garden. They replied that he was 
ill and could not go out. Kurrat-ul-Ayn an- 
swered “Then it is I who will go to him. Behold, 
I seek his presence ! ” This was the first instance 
in the history of this cause that traditions were 
changed. It was the visible sign of the new 
creation. Up to that time no one knew Baha‘ o ’- 
llah was the one of whom the Bab spoke when 
he admonished his disciples to look for the advent 
of — “him whom God would manifest.” The 
people thought of Baha‘ o ’llah as one of 
the followers of the Bab. 

Kurrat-ul-Ayn, throwing back her veil, cried 
aloud, “Verily, that trumpet that you were 
expecting in the last day — it is I; that bell that 
you were listening for — it is I. I am sounding 
that bugle. The old customs are done away, 
the truth hath appeared!” She arrived at the 
tent of Baha‘o’llah, who had commanded her 
thus to summon the people. She addressed the 
men, “Why do you sleep? Awake from your 
beds of negligence! The sun hath arisen from 
the day-spring of pre-existence. Why do you 
drown yourselves in the sea of materialism? 
The king of might hath appeared! Behold the 
resplendent light! Listen to the songs of the new 
age! A new life is breathed into all existing 
things. The breezes of the divine favors are 
blowing upon you.” Then she told them to read 
the chapter of the Koran, entitled, “The Resur- 
60 


rection.” This chapter speaks of the last judg- 
ment for the Mussulman. They prostrated 
themselves. Some began to cry out; one cut 
his throat and another cursed this woman. To 
understand this scene one must know the Oriental 
mentality. 

Then Baha/o’llah stepped forth from his 
tent and explained the birth of a new cycle — 
that the horizons were flooded with new ideals — 
the antiquated laws were no longer valid — 
that a new revelation, a new light had come. 
He exhorted them to sacrifice themselves for it. 
From that moment the cause of Baha^’llah 
leaped into a flaming torch. 

These are the conditions under which this 
great universal movement began. Persia was in 
revolt. The government set itself against the 
movement, the ulema supporting the govern- 
ment. Terrible massacres ensued. They seized 
the body of BaedPo’llah and imprisoned him 
in Teheran where the ulema met and summoned 
him to appear before them in the mosque that 
they might question him and refute his statements. 
They searched one of his disciples and found on 
him a paper containing teachings in the Bab’s 
handwriting in which there were inaccuracies 
from their orthodox Mohammedan viewpoint. 
Baha‘o’llah showed them with incontrovertible 
proof that the mistakes lay in their limited inter- 
pretations — that the reality of truth is one. They 
became enraged and put him to the torture of the 
bastinado y inflicting sixty strokes. They con- 
61 


demned him to death and ordered the execu- 
tioner to come with his instruments of torture to 
martyr their majestic prisoner. The governor, 
fearful lest the people should arise to vindicate 
Baha‘o’llah, caused an opening to be made in 
the wall of the mosque through which Baha‘o’- 
llah was taken by night to the governor’s house 
and after a time the order came to liberate him. 

Such was the confusion reigning in Persia at 
this time — a people in revolt ! For years murder 
and martyrdom were everyday occurrences. Up 
to the time when Baha^’llah was exiled to 
Bagdad, every means conceivable was used to 
annihilate his teachings; but for one man killed, 
a hundred have come forward; for one family 
destroyed, a hundred have arisen and in this 
proportion are the friends of justice increasing in 
Persia and throughout the world. 

Should you spend all your time in praising 
God, you could never be sufficiently grateful for 
having brought you to this great day of fruition 
when the tree of reality is bearing its fruit. 


When we read ancient history, the history of 
the middle ages and the history of contempo- 
raneous times, we realize how little the world 
of yesterday resembles the world of today. The 
scientific beliefs of the middle ages are disproved 
and of that which was credited by the ancients, 
few traces remain. In the same way laws out- 
side of science have evolved and arts and even 
62 


morals have changed. We can no longer live 
according to the laws and customs of former 
times. 

Everything is transformed. The existing 
government of France cannot adapt itself to 
the requirements of the middle ages. As 
everything evolves, so also does religion — as 
witness the doctrines that are losing their influ- 
ence today. All religious rites and ceremonies, 
when adhered to, become the cause of destruction 
and struggle. Look at the war in the Balkans. 
Can you imagine anything more terrible? Men 
have arisen against their brothers and both 
armies think they act in accordance with principle. 
If each side would put into practice the true prin- 
ciples of its own religion, there could be no further 
strife. 

This is the day when dogmas must be sacri- 
ficed in our search for truth. We must leave 
behind all save what is necessary for the needs 
of today, nor attach ourselves to any form or 
ritual which is in opposition to moral evolution. 

Search untiringly for truth and reiterate the 
teachings which harmonize with the crying needs 
of the hour. This will be the cause of the prog- 
ress of man, the illumination of the Orient and 
the Occident. The important thing is to spread 
the teachings of Baha^’llah in our own century. 
Whoever listens to these teachings properly 
expounded will say, “Here is the truth — that 
which will render life a greater thing!” 

In the whole world there is hardly one who 
63 


is conscious of reality. BahlCo’llah in appear- 
ing has brought the force to rend the veils. He has 
spread the teachings which are the soul of our 
time, opened the doors to the seekers of the great 
law, breathed into the hearts a great love, united 
those who were at enmity and given victory to 
saints and pure spirits. After many tribulations 
he has shown man the kingdom, freed him from 
chains of prejudice and attached him to the 
world of truth. The light of divine favor is 
shining and will shine from century to century. 

With the door of such splendor open, will you 
continue to be negligent? Let us prepare to 
sacrifice our lives, so that the divine conflagration 
may blaze in the east and the west. May it 
become a holocaust that will attract the entire 
race! 


I have been asked this question : In the 
Gospels one finds only spiritual directions, not 
particular directions for conduct as in the old 
testament. How is this? 

The teachings of Christ covered a period of 
three years; the dispensation of Moses lasted 
forty years. After Moses led the people of 
Israel from the land of bondage, he found 
it necessary to inaugurate certain physical rules 
to show them how to live. In the lifetime of 
Christ only a small group gathered around him. 
After his declaration, his mission lasted but 
three years; there was neither time nor occasion 
for a complete code of laws. The essential thing 
64 


is the spiritual law — the outer material law is 
of small moment, because material life has 
natural laws to protect it, but humanity lacks 
spiritual education and needs instruction on the 
divine qualities. Christ gave this great founda- 
tion, as did Mohammed, the Bab and Baha'o’- 
llah. They are all one. There is no difference 
in their teachings. When we come to kind 
actions and to striving for the highest ideals of 
humanity, these things remain the same in all 
ages, in all countries and in all tongues. 

The sun is always the sun. According to the 
position of the earth we receive its radiation 
differently. 


To see the joy of divine gladness on your 
faces is the cause of my happiness, for when 
I see you happy, I am happy also. The divine 
messengers come to bring joy to this earth, for 
this is the planet of tribulation and torment 
and the mission of the great masters is to turn 
men away from these anxieties and to infuse life 
with infinite joy. 

When the divine message is understood, all 
troubles will vanish. Shadows disappear when 
the universal lamp is lighted, for whosoever 
becomes illumined thereby no longer knows 
grief; he realizes that his stay on this planet 
is temporary and that life is eternal. When 
once he has found reality he will no longer 
retreat into darkness. 

Reflect on the tribulations the divine messen- 
65 


gers endure in each age — exile, prison, the cross, 
decapitation; yet they ever remain tranquil. 

Behold the apostles of Christ ! They had 
many trials. The friends of Baha‘ o ’llah in 
Persia have undergone unspeakable calamities; 
their possessions were seized and destroyed, 
their children captured, their lives sacrificed; 
yet at the hour of martyrdom they danced with 
joy, for they were completely detached from the 
life of this world. Trials have never prevented 
men from knowing the happiness of the beyond. 
Nay, rather, this is the path. 

Consider what fiery ordeals Baha‘ o ’llah was 
called to endure! After a long incarceration he 
was exiled; yet day and night he diffused the 
light and guided men to truth. Baha‘o’llah 
was imprisoned in an underground cell where he 
was chained for four months, then exiled to Bag- 
dad, Constantinople, Adrianople and finally to 
Acca. One knows the prison there. For two 
years he lived in a dark cell and for seven years 
in one room. A number of pilgrims from Persia 
came to Acca expecting to see him liberated. 
They arrived at the very moment when he was 
being conducted from his cell to the fortress 
where he lived seven years. After these nine 
years he was allowed more liberty, and, on parole, 
lived in a house in the fortressed town. 

Yet in spite of all difficulties, he was ever in 
an exalted state; his face shone continually. 
He had the presence of a king. One cannot 
imagine such majesty. One never thought of 
6G 


him as a prisoner — on the contrary, one would 
have said that he was enjoying the greatest 
triumph, for he drew his strength from divine 
power. Minds were exalted on beholding him, 
and Baha^’llah never hid himself. He spoke 
courageously before all. “He is incomparable,” 
declared the people, “but he is setting himself 
against Islam. Such a one is an honor to human- 
ity,” they said, “but a detriment to our religion; 
therefore, we must declare ourselves against him.” 

When Baha‘ o ’llah wrote to the Shah of 
Persia, he called for a volunteer to take the letter. 
A young Persian by the name of Badi stepped 
forth. On the envelope Baha^’llah inscribed 
certain words. 

This inscription* attracted Badi. His face 
shone. He delivered the letter and was martyred 
by the order of the Shah’s ministers. In this letter 
Baha‘o’llah had written, “O thou Shah, send for 
this servant to come to Teheran, gather together an 
assembly of the doctors and philosophers and he 
will discuss with them whatever subject thou de- 
sire th.” 

Then the disciples of Baha^’llah addressed 
themselves to the Shah and said, “O thou just 
ruler, assemble the judges and priests that they 
*The following is an excerpt from this inscrip- 
tion: — “We ask God to send one of his servants 
and to detach him from contingent being and to 
adorn his heart with the decoration of strength and 
composure that he may help his lord among the 
concourse of creatures and go with speed to the 
abode of the Shah of Persia. When he shall arrive at 
the place of the throne, let him hold converse with 
67 


may put a question to Baha'o’llah.” But the 
ministers of the Shah replied, “Nay, rather, we 
must sound the alarm that all may beware of such 
a man.” A learned philosopher said, “ Verily, one 
cannot speak in his presence!” They criticized 
his disciples, denied his teachings, but never his 
power ! 

Baha^’llah proclaimed the cause of human 
brotherhood. In the midst of calamities he waved 
aloft the standard of universal peace; from cap- 
tivity he summoned the kings of the earth to the 
cause of unity and world-wide love. The more 
they tried to stifle the proclamation the more it 
resounded throughout the world. Today it has 
reached from the east to the west. Baha‘ o ’llah 
was banished, but his dominion prevailed and 
spread. Oppression and despotism were unable 
to check it. How many Christians, how many 
doctors in Islam have sung his praises! Read the 
“Extracts of El Farhad,” by Abul Fazl. One 
Christian wrote, “I am not a follower of Baha‘o’- 
llah, but his miracles are incontestable.” A 

none till he goeth forth one day and standeth where 
he, the Shah, shall pass by. Then let him raise aloft 
the letter and with the utmost humility and cour- 
tesy, say, “It hath been sent on the part of the 
prisoner.” It is incumbent upon him to be in such 
a mood, that should the Shah decree his death, he 
shall not be troubled within himself and shall hasten 
to the place of sacrifice saying, “0 Lord, praise be 
to thee that thou hast made me a helper. By thy 
glory I would not exchange this cup for all the 
cups in the world — neither is it rivaled by Kwather 
and Salsabil.” (The names of two rivers in para- 
dise.) — (Letters to the Kings.) 

68 


learned Mussulman said: “I cannot understand 
this man. His wisdom is infinite, but I am not a 
disciple.” The ignorance of all these men veiled 
their understanding. 

Baelv/o’llah states that Mohammed was a 
prophet of God, that Christ was the word of 
God and Moses the friend of God. He affirms 
the principles, the spirit, the reality of each 
religion, giving lordly and abiding arguments 
and never indulging in vague sentiments. 


The messenger of God is often sad, but his 
sadness does not come from causes relating to 
himself. He longs that a soul become illu- 
mined, but the soul prefers darkness; he yearns 
to change the ignorance of the people into knowl- 
edge, their error into guidance, their insincerity 
into truth, their faithlessness into firmness; 
but people prefer their own shadows and he who 
manifests God becomes sad over the negligence of 
these sleeping ones. Are they not of the heedless? 

When I am sad, I always pray. 


A Talk on Nau Rooz (New Year’s Day) 

Given by Abdul Baha, Friday evening, March 
21st, 1913, at 15 rue Greuze, Paris. In the east 
this date is celebrated as New Year’s day. 

I am extremely glad to see you on this Nau 
Rooz occasion. This day is the anniversary 
of many historical events, among them the 
victory of the Persians over the Arabs who in- 
vaded Persia and were successfully repulsed. 

69 


This day in Persia inaugurates a feast which 
continues for thirteen days and in which all 
take part, rich and poor alike. They adorn 
themselves with new clothes and their houses are 
open to all. Money is distributed, music is 
played and the houses are decorated with flowers, 
for it is a fete; work is put aside and enjoyment 
invited. Travelers in Persia feel this trans- 
formation, for the country is in a state of complete 
renewal. A town which seemed dead yesterday 
comes to life today. People who looked anxious 
yesterday, today have faces shining with gladness. 
The poor man of yesterday, with sordid garments, 
is well dressed today and the whole national 
life is infused with joy. From time immemorial 
this day has been consecrated, for in this there 
is a symbol. 

At this moment the sun appears at the merid- 
ian and the day and night are equal. Until 
today the north pole has been in darkness. 
This sacred day when the sun illumines equally 
the whole earth is called the equinox and the 
equinox is the symbol of the divine messenger. 
The sun of truth rises on the horizon of divine 
mercy and sends forth its rays on all. This 
day is consecrated to this commemoration. It 
is the beginning of the spring. When the sun 
appears at the equinox it causes a movement in all 
living things. The mineral world is set in motion, 
plants begin to sprout, the desert is changed into 
a prairie, trees bud and every living thing re- 
sponds, including the bodies of animals and men. 

70 


The rising of the sun at the equinox is the 
symbol of life and the human reality is revivified; 
our thoughts are transformed and our intelligence 
is quickened. The sun of truth bestows eternal 
life, just as the solar sun is the cause of terrestrial 
life. 

The day of the appearance of God’s messenger 
on earth is ever a sacred day, a day when man 
commemorates his lord. 

Among the ancient Persians this day was 
looked upon as the holy day of the year — a 
day when hospitals and charitable institutions 
were founded, collections for the poor were made 
and every effort put forth that it might not be 
allowed to pass without leaving some divine trace 
and throughout Persia one sees these historical 
traces. 

I am spending this New Year’s day in Paris. 
I hope for considerable results from this fact. 
May a powerful influence remain in your hearts, 
signs of eternal joy and happiness that will illu- 
mine the kingdom in this city. May the breezes 
of the Holy Spirit waft upon you, that your 
intelligence may progress and your souls rejoice 
in your lord. Thus will you become eternal 
beings shining in the divine kingdom. 


Abdul Baha seated himself in his usual chair 
by the window. A band of street singers just 
below struck up noisily. A girl in the flat above 
was practicing on the piano. Abdul Baha sat 
quietly till the noise ceased and still looking out 
of^.the window gave the following talk on the 
celestial music of the spheres: 

71 


Last night a Hindu professor of music came 
to see me. He brought with him a musical in- 
strument called the vina and sang for us certain 
Oriental verses, accompanying himself on the 
vina. Overhead, our neighbor was playing the 
piano, but as soon as the professor began, the 
piano became silent till the Hindu finished. 
This teaches us a lesson — whenever we hear 
superb music we must listen; then we will for- 
get all inferior music. For instance, when a 
lover of music hearkens once to the entrancing 
notes of a great master, his love for music will no 
longer be satisfied by the playing of a pupil. If 
he listen with equal pleasure to the pupil, it 
shows a lack of artistic appreciation. 

Let us suppose that the most accomplished 
artist of Paris is playing for us in this room, in- 
spiring the hearts by immortal songs and charm- 
ing us with celestial harmonies — is it possible 
that any one of us could leave this room and 
going through the streets stop to enjoy the crude 
notes of a hurdy-gurdy? 

Today there are many melodies; from every 
studio divers strains are floated to our ears, but 
these tunes have become antiquated and covered 
with the rust of time. For thousands of years the 
same notes have been heard. They lack their 
original charm and purity, for the singers have 
grown old and decrepit and lost their voices. 
The song of life has lost its virility. From every 
direction melodies are sounded and we must 
needs have discriminating ears. 

72 


Let us seek the song with the sweetest strains, 
so that it may be taken up by the angels and 
carried to the supreme concourse. Let us 
hearken to the melody which will stir the world 
of humanity, so that the people may be trans- 
formed with joy. 

Let us listen to a symphony which will confer 
life on man; then we can obtain universal 
results; then we shall receive a new spirit; then 
we shall become illumined. Let us investigate a 
song which is above all songs; one which will 
develop the spirit and produce harmony and ex- 
hilaration, unfolding the inner potentialities of 
life. 

Whenever the sun of reality dawns, the lower 
sphere expresses the virtues of the higher world. 

Why does not man harken to the soul-stirring 
music of the supreme concourse and not run wild 
with joy over the jarring notes of a street organ! 

Strive day and night; perchance these sleep- 
ing ones may be awakened by the celestial strains 
of the city of melody and hear the soft, delicate 
music which is streaming down from the kingdom 
of El-Abha. 


73 


“Its light (light of the sun of truth), when cast 
on the mirrors of the wise gives expression to wis- 
dom; when reflected from the minds of artists it 
produces manifestations of new and beautiful arts; 
when it shines through the minds of students it 
reveals knowledge and unfolds mysteries.” 
(Baha‘o’llah in Words of Wisdom.) 

Chapter II 
EDUCATION 

T HIS is my second visit to Paris and I 
meet you with great joy. On a third 
visit to Europe I hope to see a brilliant 
flame — the signal of the paradise of El-Abha. 
That this continent be flooded with rays stream- 
ing from veritable sons of light — this is my 
hope. 

There was a time when the light of Christ 
shone in the world; when the proclamation of the 
kingdom was widespread and many spirits and 
hearts were drawn heavenward; but the law of 
this world is evanescent. That lamp is lighted 
and again it is extinguished. This flower starts 
with a sprout which day by day becomes more 
verdant, finally bursting into leaves and blossoms. 
But flowers fade and fruitage yields its seed which 
is kept and planted again, for the dead tree bears 
no more fruit. New seeds must be sown and 
again trees and flowers will bloom. 

74 


The great splendor of the day of Christ has 
gradually merged into the night, so that in this 
age there is hardly a ray of that great spiritual 
luminary lighting the world; but after the drought 
of summer and the cold of winter comes the new 
life of spring. After each sunset comes a sunrise. 

The spiritual light of the world has risen again 
from the eastern horizon. The night is finished; 
the day is come and the first rays of the dawn are 
destroying the shadows, dispersing the clouds, 
making the plants to grow, the trees to become 
verdant and ornamenting the flower-beds with 
roses. The sun of reality hath reappeared 
with tremendous power and soon the light 
of Baha‘o’llah will be diffused throughout the 
world. See how the light of Christ’s shining star 
took three hundred years to shed its rays on the 
world, whereas the light of Baha‘o’llah has 
permeated all regions in less than half a century. 
His cause has been spread in every country and the 
mention of Baha‘o’llah made in every tongue. 
In nearly every country there is an assembly of 
friends from Teheran to Paris, to San Francisco, 
to Japan. This is a different age and light is 
spreading with great rapidity. 

In every language we find favorable criticisms 
except from those who have personal animosity 
against Baha^’llah, and these cases are rare. 
Even those newspapers that are not universal in 
policy, have been favorable in criticism. In the 
universities, professors and students have listened 
while I expounded the principles of Baha'o’llah. 

75 


Observe and realize the power of this cause. Dur- 
ing the time of former prophets, have you ever 
heard of praise from those who were not dis- 
ciples? The immediate followers of Christ spoke 
and wrote to the glorification of the Christ spirit, 
but others did not occupy themselves with the 
subject. Verily, what is happening in this day 
is an unheard-of thing! The like is not recorded 
in Greek, Roman or Egyptian history. Behold 
the sovereignty and brilliancy of this truth. Jews 
and Gentiles alike acknowledge its vitality and 
are astonished at the radiance of its light. A 
rabbi of America although he did not claim to 
be a follower of Baha‘ o ’llah, nevertheless praised 
the precepts of Baha‘o’llah, and said, “We 
have been wrong in thinking that the light in 
the East is extinguished.” Even those who 
deny the divinity of this cause do not contest 
Baha'o’llah’s greatness, his extraordinary power, 
his universal wisdom; in a word, that he was a 
super-man. 

Those who set themselves against him con- 
tended thus: “He refutes our religious customs, 
therefore we will have none of him — yet his 
teachings express the truth of the age.” 

Certain of the clergy in America said, “Many 
of the truths in our religion have been forgotten. 
Baha < o’llah has come to remind us of them.” 
One clergyman said before a large congregation, 
“Baha‘o’llah revises the old beliefs but he has 
brought us nothing new. These truths are al- 
ready found in the sacred books.” 

76 


Then I arose and said, “ I am going to quote 
you some of Baha‘ o ’llah’s instructions for this 
day and you will show me in which sacred book 
they are to be found. 

“Baha‘o’llah exhorts men to free their 
minds from the superstitions of the past and to 
seek independently for truth putting aside all 
dogmas. Religions are one. Let us banish 
creeds that the reality may become unveiled. 
In which sacred book do you find this? 

“He heralds the hour of unity which has 
dawned on all mankind. All are the children of 
one Father; all the inheritors of that future peace 
on earth. He admonishes men to banish preju- 
dice; religious, patriotic, racial preconceptions 
must disappear, for they are the destroyers of 
human society. Where is this written? In 
which part of the Bible, Old or New Testament? 

“Religion must be the cause of affection. It 
must be a joy-bringer. If it become the cause of 
difference, it were better to banish it. Should it 
become the source of hatred, of warfare, it were 
better that it should not exist. If a remedy pro- 
duce added illness, it were far better to discard the 
remedy. A religion which does not conform with 
the postulates of science is merely superstition. 
In which sacred book do you find this thought? 
Tell me! 

“Baha‘o*llah declares the absolute equality 
of the sexes. The male and female in the mineral, 
vegetable and animal kingdoms share alike the 
material bestowals. Why should there be a 
77 


difference in the human kingdom? Verily, they 
are equal before God, for so he created them. 
Why should woman be deprived of exercising the 
fullest opportunities offered by life? Whosoever 
serves humanity most is nearest God — for God 
is no respecter of gender. The male and female 
are like the two wings of a bird and when both 
wings are reinforced with the same impulse the 
bird of humanity will be enabled to soar heaven- 
ward to the summit of progress. In which 
sacred book is this written? 

“Education holds an important place in the 
new order of things. The education of each 
child is compulsory. If there is not money 
enough in a family to educate both the girl and 
the boy the money must be dedicated to the 
girl’s education, for she is the potential mother. 
If there are no parents the community must 
educate the child. In addition to this wide- 
spread education each child must be taught a 
profession, art, or trade, so that every member 
of the community will be enabled to earn his own 
livelihood. Work done in the spirit of service 
is the highest form of worship. Where do you 
find this statement? 

“Baha'o’llah’s solution of the social question 
provides for new laws, but the different social 
classes are preserved. An artisan remains an 
artisan; a merchant, a merchant; a banker, a 
banker; a ruler, a ruler; the different degrees 
must persist, so that each can render service to 
the community. Nevertheless, every one has 
78 


the right to a happy, comfortable life. Work is 
to be provided for all and there will be no needy 
ones to be seen in the streets. The vocational 
labor adjustment provided by Baha‘ o ’llah 
precludes there being people too poor to have the 
necessaries of life on the one hand, nor the idle 
rich on the other. In which sacred book do 
you find this provided for? Show me! 

“In order to facilitate complete understanding 
between all people, a universal auxiliary language 
will be adopted and in the schools of the future 
two languages will be taught — the mother 
tongue and this international auxiliary tongue 
which will be either one of the existing languages, 
or a new language made up of words from all the 
languages — the matter to be determined by 
a confederation met for the purpose which 
shall represent all tribes and nations. This 
international tongue will be used in the 
work of the parliament of man — a supreme 
tribunal of the world which will be permanently 
established in order to arbitrate international 
questions. The members of this arbitral court 
of justice will be representatives of all the 
countries. It is incumbent upon the nations 
to obey the commands of this tribunal, for such 
a tribunal will be under the power of God and 
for the protection of all men. In all of the 
sacred books where do you find such a statement? 

“The purpose of these new laws is to destroy 
antagonism by finding a point of agreement. We 
cannot induce men to lay down their arms by 
79 


fighting with them. If two individuals dispute 
about religion both are wrong. The Protestants 
and Catholics, the Mohammedans and Christians 
war over religion. The Nestorians claim that 
Christ was merely a slave, a man like the rest, 
but God put his spirit upon him. The Catholics 
say that he was one of the persons of the trinity. 
Both are wrong.” 

These precepts were proclaimed by Baha'o’- 
llah many years ago. He was the first to 
create them in the hearts as moral laws. Alone 
and unaided he spread them. Writing to the 
sovereigns of the world he summoned them to 
universal brotherhood proclaiming that the hour 
for unity had struck — unity between countries, 
unity between religions. 

In this period of its evolution the world of 
humanity is in danger. Every war is against the 
good pleasure of the Lord of mankind, for man is 
the edifice of God and war destroys the divine 
edifice. If an active, actual peace is brought 
about, the human world will attain to the utmost 
serenity and composure; wolves will be trans- 
formed into lambs, devils into angels, and terrors 
into divine splendors in less than the twinkling 
of an eye. 

Baha‘o’llah is the divine physician who 
diagnoses the world’s malady; for the whole 
planet is ill and needs the power of a great 
specialist. 

Baha‘o’llah’s teachings are the health of 
the world. They represent the spirit of this age, 
80 


the light of this age, the well-being of this age, the 
soul of this cycle. The world will be at rest when 
they are put into practice, for they are reality. 

Praise be to God, the doors of divine knowl- 
edge are flung wide, the infinite light is shining, 
and to such as believe and obey the divine 
mysteries are revealed. 


The woman of the East has progressed. 
Formerly in India, Persia and throughout the 
Orient, she was not considered a human being. 
Certain Arab tribes counted their women in 
with the live stock. In their language the noun 
for woman also meant donkey; that is, the same 
name applied to both and a man’s wealth was 
accounted by the number of these beasts of 
burden he possessed. The worst insult one could 
hurl at a man was to cry out, “Thou woman!” 

From the moment Baha‘ o ’llah appeared, this 
changed. He did away with the idea of distinc- 
tion between the sexes, proclaiming them equal 
in every capacity. 

In former times it was considered wiser that 
woman should not know how to read or write; 
she should occupy herself only with drudgery. 
She was very ignorant. Baha‘o’llah declares 
the education of woman to be of more importance 
than that of man. If the mother be ignorant, 
even if the father have great knowledge, the 
child’s education will be at fault, for education 
81 


begins with the milk. A child at the breast is like 
a tender branch that the gardener can train as 
he wills. 

The East has begun to educate its women. 
Some there are in Persia who have become 
liberated through this cause, whose clever- 
ness and eloquence the ulema cannot refute. 
Many of them are poets. They are absolutely 
fearless. 

The mother-in-law of Sultanu’sh Shuhada (sul- 
tan of the martyrs) was at Isfahan when the Bab 
declared himself. She was in the company of that 
famous woman, the poet Kurrat-ul-Ayn, and 
together they were stoned in the streets. When 
her son-in-law was imprisoned, she was living 
with her brother and the day they martyred 
him she passed her time in prayer, crying, “O 
God, help him to remain firm ! ” 

This noble woman witnessed his martyrdom 
and that of her husband’s. She passed through 
great trials. They pillaged her husband’s be- 
longings and left her without support. In defer- 
ence to her brother who was highly respected 
they did not again attack her openly; but the 
prince, governor of Isfahan, when he heard that 
she was at her brother’s house sent for her. 
She entered his presence alone and hardly had 
he set eyes on her than he fell upon her with 
blows and kicked her till she became unconscious. 
Calling to his wife he said, “Come and see to 
what a state I have reduced this woman”; then 
he threw her out into the street. 

82 


Later, when her brother found her, she was 
half dead. In spite of this, as with a new impulse, 
she spread the cause everywhere. Her brother 
said to her, “Are all these troubles not sufficient 
for you, that you begin again?” “I cannot 
help it,” she replied. “I must go forward; if, 
however, my actions are a source of danger to 
you I will go away,” — but he would not allow 
this and they remained together at Isfahan. 

Years afterward she came to Acca where she 
died. She was one of those women to whom I 
refer — one of the most eloquent and cultured. 
She knew the text of the Koran and of the Gospels 
by heart. She understood them. She was free 
and unafraid. Wherever she went she spoke of 
what she knew. By this I wish to illustrate the 
influence of Baha^’llah on the women. You 
of the West can hardly understand the extent 
of this progress. 

I hope for a like degree of progress among the 
women of Europe — that each may shine like 
unto a lamp; that they may cry out the procla- 
mation of the kingdom; that they may truly assist 
the men; nay, that they may be even superior to 
the men, versed in sciences and yet detached, so 
that the whole world may bear witness to the fact 
that men and women have absolutely the same 
rights. It would be a cause of great joy for me to 
see such women. This is useful work; by it 
woman will enter into the kingdom. Otherwise, 
there will be no results. 


83 


Although a man may progress in science and 
philosophy, if he does not take advantage of the 
power of the spirit, he is incomplete. 

Moses was neither a philosopher nor a scientist. 
Outwardly he was but a simple shepherd, but 
he was able to instruct and develop a whole 
nation which had been in a state of demoraliza- 
tion; but which through his influence reached a 
very enlightened civilization. Jesus Christ did 
not come from the world of princes or scientists. 
Outwardly he was but an humble artisan, his 
disciples simple fishermen. Why were these 
disciples able to do what philosophers and scien- 
tists failed to accomplish? You have the ex- 
ample in Peter who was assisted by the Holy 
Spirit, as have been all those who have enlightened 
humanity — for universal education can be ac- 
complished only through the Holy Spirit. 

Mohammed through this power was enabled 
to elevate a nation, for on his teachings a mighty 
civilization was constructed in the Arabian penin- 
sula, the influence of which, as recorded in history, 
extended as far west as Spain. Let us be just. 
When a being, alone, in the midst of a savage 
tribe begins by teaching them and finally suc- 
ceeds in raising them to a high degree of civiliza- 
tion, we must admit that he has an extraordi- 
nary power. What I mean is this — philosophy 
and science will not suffice to elevate and civil- 
ize a people who are in a bestial condition. 

What philosophy has ever elevated a whole 
nation and influenced humanity? Philosophy 
84 


of necessity is restricted to a small school and 
cannot have an essentially moral influence. 


The following letter was written by the compiler 
of these notes and narrates the unique incident of 
Abdul Baha blessing an unborn babe. The letter 
was written to the baby upon receiving news of its 
birth some months later, in the Isle of Corsica. The 
beautiful and simple incident of the blessing is one 
of the many personal episodes that happened during 
Abdul Baha’s stay in Paris, that came under the 
observation of the writer. 

The mother of this baby, an American girl, an old- 
time friend of the writer, had gone abroad to study 
and had married the Count d’Ornano of Corsica. 
This letter is published at the request of a number of 
the friends among the mothers and is of great signi- 
ficance showing the effect of the new creation on 
the new race. 


New York , June 19, 1913. 

Dear Baby Ursula: I am glad you arrived in 
due time and had a safe journey into this world. 
Wasn’t it strange that I heard the fairy flutter of 
the wings of your arrival ? I was in London that 
night and I suddenly took my pen in hand and 
wrote your mother that 1 had a feeling that you 
were about to make your appearance in the arena 
of existence. A letter from her, received today, 
assures me that I was right — you were born that 
very night. This makes us very good friends, 
don't you think so, Baby Ursula? But there, how 
foolish of me to expect you to answer in the crude 
jargon of words. We will speak in the language 
of the spirit — the language in which you saluted 
me that night in Ijondon when you were on your 
way to Corsica. 


85 


But how you did surprise us! We were all 
expecting a boy. In fact , we constantly referred 
to you as Napoleon IV, on account of your island 
home being the birthplace of the great general. 
But my heart leaped with joy when I read this 
at the end of your mother's letter: “Baby Ursula 
sends caresses to Aunt Isabel and says you will 
see her at the head of a greater army than Napo- 
leon ever led.” 

Ah, how I wish I could look at the world through 
your eyes! What a blessed privilege is yours. 
You are the Joan of Arc of a new era, for you were 
blessed by the prince of peace. 

It was about five or six months after your 
mother first dreamed of you when I met her in 
Paris whither she had journeyed from Corsica to 
arrange for your little wardrobe. I had been 
longing to see her for many years and especially 
did I desire to meet her at that particular time, for 
Abdul Baha was there and I longed to take her to 
him. I knew your mother in the old San Fran- 
cisco days and my mother loved your mother. 
The very day she died she spoke of this love. 

In Paris I was yearning more than I can tell 
you to see her, when one day God led me to the 
American Express and there she sat. The next 
day we went together to Abdul Baha and he blessed 
you both. 

I wish I could give you a picture of him as he 
sat in the inner chamber, with his head thrown 
back, the world-weary look kindling into a fire 
86 


as we acquainted him with our purpose. He smiled 
a welcome and seated your mother opposite him. 

I do not remember exactly what she said y but 
it was something to this effect — that she hadnt 
much hope of the present generation , but that she 
represented the future generation and she craved 
a blessing. I copied down what Abdul Baha 
said , so that you could keep it always. He was 
so happy when he spoke of you that his face fairly 
rippled with smiles. 

66 Your child” he said , “ will have extraordi- 
nary capacity. It will be a friend of God. Rear 
it in the teachings of BAHA‘ O’LLAH. Rest as- 
sured your child will be assisted by the divine con- 
course and through this assistance it will exhibit a 
universal consciousness — for this cause encom- 
passes the west and the east and children born under 
these conditions in this day will have the advantages 
of the universal illumination. Today some children 
are called prodigies , but the inheritors of this cause 
will attain to a degree that the others , even though 
educated in the best schools and with every ad- 
vantage , know nothing of. 

“Children blessed in this way before they are 
born are of the new race. I was born in Persia 
and while I nursed with my mother s milk I re- 
ceived truth. When a little child my first words 
were , ‘ Y a Baha El-Abha !’ ” 

When the master said this, though distanced 
from him by the veils of flesh and immaturity 
you heard liim y for your mother told me afterwards 
that you leaped as though in answer to his voice. 

87 


With one of his divine smiles the beloved of 
the worlds raised his hands in blessing. His 
parting words were: 

“ 1 will pray for you and your child always; 
of this rest assured /” 


Both in Europe and America I have spoken in 
churches of all denominations, in the Jewish 
synagogues and universities, even addressing a 
club of agnostics in San Francisco. Thanks be to 
God, to BahaVllah, I have nowhere encountered 
obstacles. Everywhere I affirmed the message 
of Christ and to the free thinkers I demonstrated 
the existence of God. Speaking to them, I said: 

There are four means of knowledge. Among 
scientists and philosophers a method of attaining 
knowledge is through the senses, principally 
through observation. Light shows us that light 
exists. Reality is limited to the perceptible 
thing; all that is not perceptible is subject to 
doubt. 

Among the ancient philosophers the infallible 
way to knowledge was through logic. The 
different schools of logic weighed everything in 
the scales of cold scholasticism. As to religious 
people their criterion has ever been the sacred text 
which must be accepted as final. One is not 
allowed the slightest reflection. “The word of 
God,” they say, “is truth.” Inspiration is the 
fourth criterion. Occultists say, “I have had a 
revelation. This truth has been revealed to me.” 

88 


For them everything outside direct revelation is 
viewed with doubt. So we have indicated the 
four criterions: the senses, reason, the sacred 
text, inspirations. There is no fifth. 

Let us speak of the first criterion — that of the 
senses. Contemporary philosophers say, “We 
have spent our time in universities and laborato- 
ries analyzing composition. We have not en- 
countered the spirituality of God, or any sign of 
the soul’s existence. We are people of truth; 
intelligent, learned men, but we can find no proof 
of the existence of a divine being.” 

The senses mistake a mirage for water; the 
eyes see the sun move; your train or boat seems 
immobile and the landscape seems to pass by; 
planets look like fixed points of light; but they 
have measurable dimensions. A lighted point 
set in rotation appears like a circle. These ex- 
amples show the senses subject to error. How 
can we put our trust in them? 

The test of logic is just as imperfect, for were 
this criterion perfect there would never have been 
the continual clash of opinion as to the sacred 
texts. How can they be interpreted by logic if 
the means be at fault? 

Inspiration, what is it? Whence comes it? 
Is that which reaches our heart divine or satanic? 
How can we judge? 

It is no proof of intelligence to reject every- 
thing which does not strike the senses. Nay, 
rather, such a one is brother to the animal. The 
cow has no idea of God; she does not know the 
89 


soul. So the only difference between her highness 
the cow and a materialistic philosopher is that the 
latter takes a great deal of trouble! It is not a 
special or exclusive privilege to be the prisoner of 
one’s senses; the cow is the example of this theory. 

Man has a sacred power beyond the confines 
of the senses. The power of the rational mind is 
the power of the soul over the senses. This cycle 
is radiating love and the bestowals of God are 
descending like unto rain. Man’s glory lies in 
the difference between him and the animals. In 
Persia a small child who has been taught to 
think universally can talk with the learned. The 
religious people no longer question the fol- 
lowers of Baha‘ o ’llah, being unable to reply 
to their arguments. The priests and rulers 
call them necromancers, persecuting and martyr- 
ing them; and with great joy these disciples give 
all their worldly goods and gladly lay down their 
lives for the cause of Baha‘ o ’llah. They go to 
death crying aloud, “Ya Baha El-Abha!” 

I supplicate to God that you may become 
inspired with a like spirituality. In the West 
you have not the same prejudices; you have 
not that fire of oppression, but have complete 
liberty of belief. Work, pray, day and night, 
and you will see the splendors of the kingdom of 
El-Abha descending upon you. 


Materially, man is the prisoner of nature; the 
least wind disturbs him, the cold hurts him, the 
heat incommodes him, a mosquito irritates him; 
90 


but when we consider the intelligence of man, an 
elephant is powerless before him, a lion is his 
prisoner, and a boy of twelve can lead twelve 
hundred animals. Man dries up the sea, inun- 
dates the desert, circumnavigates, the globe, dis- 
covers what is under the earth, rides upon the 
air and creates new sciences. These are the signs 
of the crowning spiritual power of man, — that 
power which can make nature his prisoner. 

Reflect on the divine forces. What has as- 
sembled us together? It is not a material but a 
spiritual force which has created this bond be- 
tween our hearts, this attraction and affection for 
one another, — a power stronger than reason, a 
power which founds nations, creates human unity 
and makes us renounce the world to discover 
sciences and organize laws which work through 
all creatures. Man, the victim of a mosquito, by 
his spiritual intelligence is conqueror, for by his 
spirit he is completed; he stands upright and 
gives well-being to humanity. We must care for 
man’s two natures; for as the material man 
makes certain demands for food and raiment 
and if not looked after suffers, even so his spiritual 
reality suffers without care. This is why the di- 
vine messengers come to the rescue — to care for 
the reality, that man’s thoughts may unfold and 
his aims become realized, that he may inherit a 
new field of progress, for the spiritual side should 
be cared for as much as the corporeal; the help 
that comes is through the resuscitating breath 
of the Holy Spirit. 


91 


Each power is localized. Reason has its seat 
in the brain, sight in the eye, hearing in the ears, 
speech in the tongue. The force of gravity is 
localized in the center of the earth. Everything 
on the surface of the earth is attracted toward the 
center. Our light is localized in the sun. The 
heat of the sun transforms minerals, vegetables, 
animals, and man. 

In the world of beings, some have specialized 
in statesmanship, some in morals, others in com- 
merce, agriculture, art, politics, laboratory work, 
or industrial activities, for these are the outer 
expression of spiritual, philosophical and scien- 
tific faculties. In brief, each individual expresses 
himself through some special occupation; but 
one does not hold the others in condemnation. 

Certain religious teachers, however, think only 
of their creeds. They believe a holy war can 
conquer the world. They reason thus : “All the 
other religious teachers are in error and I am 
obliged to chastise them and show them their 
mistakes for their own salvation.” 

The belief of the friends of God is quite differ- 
ent. They believe that one must affiliate with 
all, love all humanity and seek ever to better 
its condition. God is one, the true shepherd 
of all creation. Let us be kind to every one in 
order to unify the world and spread affection 
abroad. 

Let us be ready to give our lives, our fortunes, 
positions, achievements, in order that a new state 
of existence may be diffused throughout the earth. 

92 


There are fellow-beings who are weaker than we 
are, let us strengthen them; there are those who 
are more ignorant, we must teach them; some are 
as children, help them to develop; many are 
asleep, awaken them; others are ill, heal them; 
never despise them. Be kinder to them than to 
the stronger ones. One must always be kinder to 
the weak and ill and to the children. Never 
seek to humiliate your brother. 

B aha 4 o ’llah is the sun of truth ; all humanity 
will be illumined under his protection and who- 
soever follows his instructions in this day will 
feel the potency of his protection. 


Man has different ways of approaching God. 
One man thinks he must make extraordinary 
efforts in science to arrive at the knowledge of the 
divine and another thinks that he must train his 
morals. The prophets teach us that the only 
way to approach God is by characterizing our- 
selves with the attributes of divinity. 

Some people lay stress on fasting. They 
affirm that in augmenting the weakness of the 
body they develop a spiritual sensibility and thus 
they think to approach God. 

Weakening one’s self physically does not 
necessarily contribute to spiritual progress. 
Humility, kindness, resignation, and all these 
spiritual attributes emanating from great phy- 
sical strength are acceptable to God. That 
93 


an enfeebled man cannot fight is not accounted 
a virtue. Were physical weakness a virtue 
the dead would be perfect, for they can 
do nothing. 

If a man be just, kind, humble and merciful 
and his qualities are acquired through the will- 
power — this is Godlike. A child cannot kill a 
man; but a Bonaparte can abstain from war, 
from shedding blood, from devastating countries. 
A dumb person will not speak ill of any one, 
a paralyzed hand cannot strike; but a strong 
arm can refrain from striking. Justice, love and 
kindness must be the instruments of strength, 
not of weakness. 

Exaggerated fasting destroys the divine forces. 
God has created man in a way that cannot be 
surpassed; we must not try to change his crea- 
tion. Strive to attain nearness to reality through 
the acquisition of strength of character, through 
morality, through good works and helping the 
poor, through being consumed with the fire of the 
love of God and in discovering each day new 
spiritual mysteries. This is the path of intimate 
approach. 


Any soul that enters the kingdom of Baha‘o’- 
llah will enjoy an eternal communion with God. 
It is my hope that each of you may enter this 
kingdom. May you become thirsty for the water 
of reality. May you become hungry for the bread 
of the kingdom; for as His Holiness the Christ 
94 


said, “He that drinketh of the water that I shall 
give him shall never thirst.” This means the 
apprehension of the ideals of the human world 
and of the heavenly realm. Day by day may 
you receive these concepts; day by day may 
you inherit this new state of consciousness till 
you become immersed in the sea of divine light. 

This station is the ultimate result of human 
life; this station is the true fruit of existence; this 
station is the pearl of human consummation, the 
shining star toward which human destiny points. 
Practice the teachings of B aha* o ’llah, and day 
unto day you will draw nearer the supreme 
horizon. 


In this cause we have many principles to which 
we adhere, the most important is to avoid that 
which creates discord. We must have the same 
aspirations and become as one nation. Humanity 
must feel entirely united. Until this glorious 
century the power of unity has been ineffectual 
and the forces of discord have augmented. Men 
never reflect that they are brothers. fH 

The divine power alone is potent enough to 
triumph over these religious, racial and patriotic 
prejudices. Alas! they have lost sight of the 
divine principles and are in a way to forget them 
entirely. Had the principles of unity taught by 
the Christ, remained in the hearts, men would 
have refrained from war. Universalism must be 
95 


retaught. Baha‘ o ’llah has brought the force to 
unite the most antagonistic sects and bring all 
nations under one flag. 


From the beginning the followers of all re- 
ligions have believed in two seas, — one salt and 
one fresh; in two trees — the tree of good and the 
tree of evil. For this men have called one another 
heretics. Misinterpreting the divine commands, 
men have acquired prejudices and on these 
prejudices they have waged religious wars and 
caused bloodshed. Behold what is happening 
to-day ! Men are killing their brothers, believing 
this to be a cause of salvation, believing that such 
work is approved by God, believing that those 
whom they kill will be sent to hell. 

Baha‘ o ’llah speaks to humanity in a different 
tone, declaring humanity to be like the leaves of 
a single branch, the branches of a single trunk. 

For the new day hath dawned — awaken the 
sleeping ones! Thanks be to God, you are the 
beloved of the universe that love the whole world. 
Praise be to God your affection is for all, you are 
the enemies of none, lovers of humanity, a precious 
mine for the souls. 

Thus will you disperse the heavy clouds of 
prejudice. The doors of the kingdom are open 
to you, the divine good news of the ages has come 
to you. Go further into the teachings and you 
will arrive at the splendors of divine mysteries. 

96 


The teachings of Baha'o’llah will give to 
the hearts the necessary impulse for bestowing 
eternal life and will cause the breeze of the Holy 
Spirit to waft upon you, so that with a single 
heart you will turn toward God. 


Until now it has been said that all religions 
were composed of tenets that had to be accepted, 
even if they seemed contrary to science. Thanks 
be to God, that in this new cycle the admoni- 
tion of Baha‘o’llah is that in the search for 
truth man must weigh religious questions in the 
balance of science and reason. God has given us 
rational minds for this purpose, to penetrate all 
things, to find truth. If one renounce reason, 
what remains? The sacred texts? How can we 
understand God’s commands and to what use can 
we put them without the balance of reason? 

The priests are attached to ancient super- 
stitions and when these are not in keeping with 
science, the priests denounce science. When re- 
ligion is upheld by science and reason we can 
believe with assurance and act with conviction, 
for this rational faculty is the greatest power in the 
world. Through it industries are established, the 
past and present are laid bare and the underlying 
realities are brought to light. Let us make nature 
our captive, break through all laws of limitation 
and with deep penetration bring to light that 
which is hidden. The power to do this is the 
97 


greatest of divine benefits. Why treat with 
indifference such a divine spark? WHhy ignore a 
faculty so beneficial, a sun so powerful? 


I have been asked a question: “How can we 
know when our actions meet with the approval 
of God ? ” Sometimes passion incites us to action ; 
the laws of nature attract us, we obey our senses; 
the other incentive is the comprehension of the 
direction of God. We must find out if our actions 
are divinely inspired and if they do not conform, 
then it is our sensations which speak. Let us 
ever weigh our deeds in the scales of the divine 
teaching. 

When we speak let our speech be an outward 
evidence of the inner light, for we must speak the 
truth, otherwise we shall not act wisely. 

I hope that you will all become eloquent. The 
greatest gifts of man are reason and eloquence of 
expression. The perfect man is both intelligent 
and eloquent. He has knowledge and knows how 
to express it. Unless man express himself in this 
day he will remain like a closed casket and one 
cannot know whether it contain jewels or glass. 
I desire that all of you may speak on the material 
and divine sciences with clear and convincing 
words. 


Some one has asked this question, “What are 
the proofs through which one can establish the 
existence of God?” 


98 


Humanity is divided into two classes: — one 
s satisfied with the knowledge of divinity 
through its attributes and the other strives 
to understand the mysteries of divinity and be 
informed of the fundamental principles of divine 
philosophy. I will speak to you of the scientific 
proofs which establish the existence of God and 
I will not quote the scriptural proofs from the 
Old and New Testaments, or the Koran, with 
which you are more or less familiar. 

Science teaches us that all forms of creation 
are the result of composition; for example, certain 
single atoms are brought together through the 
inherent law of affinity and the result is the hu- 
man being. A number of primordial atoms have 
gone into the make-up of a plant, the result of 
which is this flower. Again, looking into the 
mineral kingdom, we observe that this law of 
attraction is working in the same manner. Many 
atoms go into the composition of a piece of stone 
which through purification may reach to the 
station of a mirror. 

When the particles of a given composition are 
disintegrated, this may be called non-existence in 
that kingdom; but the original simple elements go 
back to their primary atoms and are ever ex- 
istent. When the body of man becomes the sub- 
ject of decomposition we call that death. That 
the existence of phenomena depends upon com- 
position, and mortality upon decomposition, 
is a scientific fact and there is a great difference 
between facts sustained by science and theories 
99 


upheld by blind belief which is the result of tra- 
ditional susceptibility of conscience. 

The materialists state that inasmuch as it is 
proved by science that the life of phenomena de- 
pends upon composition and its destruction upon 
disintegration, they question the necessity of a 
creator, the self-subsistent Lord. “For,” argue 
the materialists, “we see with our own eyes that 
these infinite beings go through myriads of forms 
of composition and in every combination they 
bring about certain distinctive characteristics, so 
we are independent of any divine maker.” 

Those informed with divine philosophy answer 
that there are three theories of composition : first, 
accidental composition; second, involuntary com- 
position; third, voluntary composition. 

If we declare that construction is accidental, 
this is logically a false theory, because then we 
have to believe in an effect without a cause; our 
reason refuses to think of an effect without a 
primal cause. 

The second, involuntary composition, means 
that each element has within it an innate func- 
tion of this power of composition — certain ele- 
ments have flowed toward each other, their union 
being an inherent necessity of their being. But 
as long as we reason that it is the inherent neces- 
sity of those elements to enter into composition 
there should not be any necessity for decomposi- 
tion; and inasmuch as we observe that there is a 
process of decomposition, we conclude that the 
constituent elements of life enter neither involun- 
100 


tarily nor accidentally, but voluntarily into com- 
position — and this means that the infinite forms 
of organisms are composed through the superior 
will, the eternal will, the will of the living and 
self-subsistent Lord. 

This is a rational proof that the will of the 
Creator is effected through the process of compo- 
sition. Ponder over this and strive to compre- 
hend its significance, that you may be enabled to 
convey it to others; the more you think it over, 
the greater will be your degree of comprehension. 
Praise be to God that he has endowed you with a 
power through which you can penetrate mys- 
teries. Verily, as you reflect deeply, ponder 
deliberately and think continually, the doors of 
knowledge will be opened unto you. 


I have been asked to speak of that which is 
eternal and that which is contingent. Is creation 
a manifestation or an emanation of God? There 
are two kinds of eternities. There is an eternity 
of essence, that which is without first cause, and 
an eternity of time, that which has no beginning. 
When you will understand these subjects all will 
become clear. Know of a certainty that every 
visible thing has a cause. For instance, this 
table is made by a carpenter; its originator is the 
carpenter. 

Therefore as such objects are not self created, 
they are not in the nature of things eternal; but 
need an auxiliary-transforming force, although in 
101 


their essence they are very ancient in time; but 
their ancient and eternal existence is not due to 
the temporary form. 

For instance, the world of elements cannot be 
annihilated, because pure existence cannot be 
annihilated; and what we observe are but trans- 
formative modifications in the composition of the 
essence. The combination of different elements 
has formed physical man; when the composition 
is destroyed the elements will return to their 
component parts. Complete annihilation cannot 
take place. 

The universe has never had a beginning. 
From the point of view of essence it transforms 
itself. God is eternal in essence and in time. He 
is his own existence and cause. This is why 
the material world is eternal in essence, for the 
power of God is eternal. 

A power is like a kingdom; it needs subjects 
and armies, for the constituents of a kingdom are 
rulers and subjects. The power of God is eternal 
and there have always been beings to manifest 
it; that is why we say that the worlds of God 
are infinite — there has never been a time when 
they did not exist. One can bring nothing forth 
from nothing, in the same way that which exists 
is never destroyed; the apparent annihilation is 
merely transmutation. 

A mineral compared to us may be said to be 
non-existent, but in its own sphere it lives. 
When we die our bodies return to the mineral 
and vegetable world. This example shows the 
102 


inter-relationship of the different kingdoms which 
is erroneously called annihilation. 

All the wealth of contingencies is misery. If 
we know not the eternal, we are nothing, and as 
God is eternal, knowing God is a link to eternity. 
I pray you to reflect deeply upon this, that you 
may understand clearly. Many people think 
that creation is a manifestation of God, that the 
divine reality like unto the embryo in a seed, 
has come forth out of the seed and become a 
trunk, branches, leaves, flowers. 

The prophets teach differently. Creation is an 
emanation from the creator. It is impossible 
that the eternal should become limited. A tree 
never becomes a creature : it never acquires 
sight nor smell; yet both are creations of God — 
creations in emanation. 

Creation is like the sunlight; God is the sun. 
This light comes forth from the sun; that does not 
mean that the sun has become the light. The 
light emanates from the sun. Seek always to 
prove mysteries in the light of the rational mind. 
We must all become the light of this sun which is 
God; the light of the sun, the heat of the sun, the 
brilliancy of the sun, the bestowals of this sun. 

There is a point on which the philosophers 
and the prophets differ. The philosophers make 
education the test of knowledge, holding that any 
man who receives sufficient education can at- 
tain a state of perfection. That is to say man 
possesses the potentiality for every kind of prog- 
103 


ress and education enables him to bring this into 
the court of objectivity. 

The prophets say that something else is neces- 
sary. It is true that education transforms the 
desert into a rose garden, the virgin forest into an 
orchard, saplings into trees, and single flowers into 
double and treble flowers, but there is a funda- 
mental difference in men. You may know ten 
children of one country, in the same school, under 
the same master, treated and fed in the same way. 
One of these children may make great progress, 
others may remain stationary. In the innate 
nature there are differences of memory, perception 
and intelligence. There is a superior, a middle 
and an inferior degree which corresponds to the 
difference in the fundamental estates of creation. 
While recognizing the influence of education we 
must also become acquainted with the innate 
disposition. 

The prophets are sent to educate this innate 
quality in humanity. They are like gardeners 
who sow the grain which afterward springs up in 
a thousand forms of advancement. The prophets 
are therefore the first educators of the world, the 
head masters of the world. However much man 
may advance in material civilization, if he re- 
main ignorant of the spiritual civilization, his 
soul is still defaced. 

The prophets are sent to refresh the dead body 
of the world, to render the dumb, eloquent, to give 
peace to the troubled, to make illumined the in- 
different and to set free from the material world 
104 


all beings who are its captives. Leave a child to 
himself and he becomes ill-mannered and thought- 
less. He must be shown the path, so that he may 
become acquainted with the world of the soul — 
the world of divine gifts. 

Existence is like a tree, and man is the fruit. 
If the fruit be sweet and agreeable, all is well, but 
if it be bitter it were far better there were none. 
Every man who has known the celestial bestowals 
is verily a treasury; if he remain ignorant of them, 
his non-existence were better than his existence. 
The tree which does not bring forth fruit is fit 
only for the fire. Strive night and day to change 
men into fruitful trees, virgin forests into divine 
orchards and deserts into rose gardens of signifi- 
cance. Light these lamps, that the dark world 
may become illumined. 

This is why I am come to Paris. 


God in his wisdom has created all things. 
Nothing has been created without a special 
destiny, for every creature has an innate station 
of attainment. This flower has been created 
to mirror forth a harmonious ensemble of color 
and perfume. Each kingdom of nature holds 
potentialities and each must be cultivated in 
order to reach its fulfillment. The divine teach- 
ers desire man to be educated that he may attain 
to the high rank of his own reality, the depriva- 


tion of which is the rank of perdition. The 
flower needs light that it may achieve its fruitage; 
man needs the light of the Holy Spirit, and the 
measure of illumination throughout creation 
is proportionate to the different kingdoms. 

When we come to the estate of man, we find 
his kingdom is vested with a divine superiority. 
Compared to the animal, his perfection or his 
imperfection is superior. In comparison with 
man the perfection of a flower is insignificant. 
Yet if man remain content in Tan undeveloped 
state viewed from the point of capacity he is 
the lowest of creatures. If he attain unto his 
heritage through divine wisdom, then he becomes 
a clear mirror in which the beauty of God is 
reflected; he has eternal life and becomes a par- 
ticipator of the sun of truth. This is to show 
you how considerable are the degrees of human 
achievment. 

The aim of the prophet of God is to raise man 
to the degree of knowledge of his potentiality and 
to illumine him through the light of the king- 
dom, to transform ignorance into wisdom, injus- 
tice into justice, error into knowledge, cruelty into 
affection and incapability into progress. In 
short, to make all the attainments of existence 
resplendent in him. 

The greatest gift of man is universal love — 
that magnet which renders existence eternal. 
It attracts realities and diffuses life with infinite 
joy. If this love penetrate the heart of man, 
all the forces of the universe will be realized in 
106 


him, for it is a divine power which transports 
him to a divine station and he will make no 
progress until he is illumined thereby. Strive to 
increase the love-power of reality, to make your 
hearts greater centers of attraction and to create 
new ideals and relationships. 

First of all, be ready to sacrifice your lives for 
one another, to prefer the general well-being to 
your personal well-being. Create relationships 
that nothing can shake; form an assembly that 
nothing can break up; have a mind that never 
ceases acquiring riches that nothing can destroy. 
If love did not exist, what of reality would remain? 
It is the fire of the love of God which renders man 
superior to the animal. Strengthen this superior 
force through which is attained all the progress in 
the world. 

May the light of divine advancement shine 
upon you. This is the glory and progress of 
man. This is eternal life. 


Brotherhood and sisterhood that is founded 
on a universal love is precious. It is not like 
the material kind which is soon forgotten and, 
perhaps, changed to hatred before this life is 
over. Material brothers and sisters seldom have 
lasting affection for each other, but this divine 
relationship is eternal. In the world of God it 
will become more clear and manifest. 

Here we comprehend according to environ- 
107 


ment and adaptation. This world is not much of a 
place for the realization of truth. This world is 
but the womb of the world of reality. Twins 
in the matrix may even embrace each other with- 
out knowing what they do. They are in darkness 
and cannot know their relationship to their 
mother who nourishes them, or their father who 
cares for them and provides for them. However, 
when they are born out of the world of darkness 
and live in this world, they realize each other 
and become assured that they have a father and 
a mother. So will you become assured when 
you enter the world of light and then you will 
realize how great is my fatherhood for you. 


Some one has asked a question on astronomy. 

In past ages astronomers accepted the Ptole- 
maic system. Ptolemy was a philosopher and 
astronomer of Greek origin and a lecturer in the 
University of Alexandria which was celebrated as 
one of the great universities of those times. He 
wrote a book called the Almagest in which he 
gathered together the theories held by ancient 
astronomers, systematizing these laws in a way 
that represents the knowledge of astronomy of 
that time. The book became an authority and 
eastern and western students used it in their 
colleges as a text-book. Ptolemy founded an 
observatory and his observations of the heavens 
were accepted by all the astronomers of the time. 

108 


According to his calculations the heavens were 
divided into nine circles, because he observed 
seven planets, calculating seven distant orbits 
through which they moved. The circle outside of 
the seventh was thought to be studded with the 
fixed stars. In order to make this theory clear 
the ancient astronomers used as an illustration 
the different layers of an onion — thus the curving 
surface of each layer adheres to the curve of each 
succeeding layer. Outside the eighth circle there 
was thought to be a ninth through which these 
colossal bodies were given the power to march 
in their destined course. They further believed 
this ninth sphere of action to be devoid of any solar 
bodies and that it moved through an invisible 
power, thus causing the motion of all the other 
stars within its radius. A motion of the outward 
layer of the onion moves all the inside layers with 
it. This, in brief, was the system of ancient 
astronomy. 

After centuries of scientific deduction it is 
proved that there is no fixed heaven; that which 
we see is an infinite space; these stars are hung 
like luminous lamps in this immeasurable at- 
mosphere. There are neither eight nor nine 
nor ninety spheres and the stars are numberless. 
Later astronomers like Kepler and Newton dis- 
covered the law of attraction and repulsion which 
hold these infinite stars in their place. Through 
this power of attraction and repulsion there is a 
universal law of interdependence between the 
stars. 


109 


The earth has its inhabitants, the water and 
the air contain many living beings and all the 
elements have their nature spirits, then how is it 
possible to conceive that these stupendous stellar 
bodies are not inhabited? Verily, they are 
peopled, but let it be known that the dwellers 
accord with the elements of their respective 
spheres. These living beings do not have states 
of consciousness like unto those who live on the 
surface of this globe : the power of adaptation and 
environment moulds their bodies and states of 
consciousness, just as our bodies and minds are 
suited to our planet. 

For example, we have birds that live in the 
air, those that live on the earth and those that 
live in the sea. The sea birds are adapted to their 
elements, likewise the birds which soar in the air, 
and those which hover about the earth’s surface. 
Many animals living on the land have their 
counterparts in the sea. The domestic horse has 
his counterpart in the sea-horse which is half 
horse and half fish. 

The components of the sun differ from those of 
this earth, for there are certain light and life- 
giving elements radiating from the sun. Exactly 
the same elements may exist in two bodies, but in 
varying quantities. For instance, there is fire 
and air in water, but the alloted measure is small 
in proportion. 

They have discovered that there is a great 
quantity of radium in the sun; the same ele- 
ment is found on the earth, but in a much smaller 
no 


degree. Beings who inhabit those distant lum- 
inous bodies are attuned to the elements that 
have gone into the composition of their re- 
spective spheres. 

May God the exalted, illumine thy sight 
and insight! 


Although outwardly cataclysms are hard to 
understand and to endure, yet there lies a great 
wisdom behind them which appears later. All 
the visible material events are inter-related with 
invisible spiritual forces. The infinite phenomena 
of creation are as interdependent as the links of a 
chain. 

When certain links become rusty, they are 
broken by unseen forces, to be replaced by newer 
and better ones. There are certain colossal events 
which transpire in the world of humanity which 
are required by the nature of the times. For 
example, the requirements of winter are cold, 
snow, hail and rain — but the birds and animals 
who live for six months, enjoying a short span of 
life, not realizing the wisdom of the winter, chide 
and make lament and are discontent, saying, 
“Why this awful frost? Why this hail and storm? 
Why not the balmy weather? Why not the 
eternal springtime? Why this injustice on the 
part of the creator? Why this suffering? What 
have we done to be meted out with this catas- 
trophe?” 


ill 


However, those souls who have lived many 
years and have acquired much experience and have 
weathered many severe winters realize that in 
order to enjoy the coming spring they must pass 
through the cold of winter. 


112 


Dost thou think thy body a small thing, while in 
thee is enfolded the universe? — (BahaVllah in Seven 
Valleys.) 

Chapter III 

SOUL, MIND AND SPIRIT 

A MEDITATION OF ABDUL BAHA. 

I walked in the Trocadero Gardens near the 
Eiffel Tower this morning. The grass was so 
green, the weather so delicious, I began thinking 
and became amazed at all the material wonders — 
amazed at how men deprive and limit themselves. 
I thought of how the spirit radiates in all the 
realms of nature according to the receptive degree. 
In the mineral world the spirit shows itself, but 
limited to that mineral condition. It is proved 
through science that the mineral has the power of 
attraction, the vegetable has the power of growth; 
life is according to capacity. 

Man’s spirit comprehends the realities of 
kingdoms which have no knowledge of him, even 
as the child in the womb has no knowledge of 
exterior existence; nevertheless, the mother com- 
prehends the child’s existence. The superior 
kingdom understands the inferior, but that the 
inferior comprehends it not is no proof of the 
non-existence of the superior kingdom. In the 
human world, if we do not understand the divine 
world, is that a proof that the world of God does 
113 


not exist? When we view the universe we see 
it as endless space, for we cannot restrict the 
universe to the lower kingdoms and to man who 
is here for a few days only, then vanishes. 

This physical universe is infinite, and if ma- 
terial existence is endless, how much more so are 
the worlds of God ! When we think of the visible 
worlds as infinite, how can we think that the 
worlds of God are limited? There is no beginning 
and no end to the material or spiritual worlds. 
Man passes through different phases and when in 
a lower consciousness he cannot comprehend the 
consciousness above. When we were in the state 
of the unborn child we had no knowledge of the 
world of man. If the vegetable kingdom could 
speak it would cry out, “Where is the world of 
man?” We cry out, “Where is the kingdom of 
the spirit?” 

My hope for you is that as you travel through 
the universe of existence you will ever become ac- 
quainted with new and wonderful significances; 
that your knowledge will ever be increased — 
knowledge without limitation; then you will 
understand the realities existing in all kingdoms. 
Capacity is in accordance with striving and 
sincerity. 

I pray that your inner sight may become 
clear, that you may be able to perceive things the 
heedless do not see, that you may understand 
the infinite worlds of God. A man who has 
no knowledge of the heavenly universe has 
missed a portion of his heritage and is like unto 
114 


a stone which knows nothing of humanity. May 
God open your inner sight, so that you may 
know his secrets, attain to the highest degree 
of existence, become manifestors of a spiritual 
humanity and have your share of the heavenly 
wisdom that Baew/o’llah bestows. These 
divine effulgences have enveloped the Orient and 
Occident, but the eyes know not how to perceive, 
the intelligences are weak and so men are de- 
prived and are in manifest loss. I commend 
you to turn towards the kingdom of El-Abha, so 
that the divine mysteries may be revealed. 


I have the greatest desire to speak with you, 
but if I do not talk with my tongue I commune 
with my heart and my soul is with you. Without 
the medium of words it speaks to you of mys- 
teries. Those who understand can converse with 
me thus for night and day I cry, “Ya Baha El- 
Abha,” and I proclaim the kingdom of Baha < o > - 
llah so that intelligent hearts can understand the 
significance. Those turned toward the kingdom 
perceive the light of Baha‘o’llah; but if they are 
not turned, even should I address them in elo- 
quent and resonant words, it would be like play- 
ing a marvelous instrument for the deaf. Thanks 
be to God, your hearts and intelligence are 
awakened, so that you hear the divine mention 
night and day. I hope that you understand what 
I say, that you comprehend the praises of Baha- 
115 


‘o’llah, for I have no aim save to proclaim the 
kingdom of El-Abha; I have no occupation 
save to explain the book of Baha^’llah. My 
hope in you is great, that the song may penetrate. 


Some one desires an explanation of the terms 
soul, mind and spirit. The terminology of ancient 
and modern philosophers differs. According to 
the great ancient philosophers the words soul, 
mind and spirit implied the underlying principles 
of life; the essence was expressed under differ- 
ent names and these three terms designated the 
various functions of the absolute reality, or the 
operations of the one single essence; for instance, 
when they dealt with the sensations of emotion 
they called it the soul; when they desired to ex- 
press that power which discovers the reality of 
phenomena they gave it the appellation of mind 
and when they discussed the consciousness which 
pervades the world of creation they gave it the 
title of spirit. 

A man sees, hears, or speaks — seeing, hear- 
ing and speaking being the different functions 
of the same power or reality which animates him ; 
the eye being the organ of sight, the ear of hearing 
and the tongue of speech. The one invisible 
primal essence had various names, but this 
in brief is the synopsis of the ancient philos- 
ophy. 


116 


We make a differentiation in these subjects. 
When we speak of the soul we mean the motive 
power of this physical body which lives under its 
entire control in accordance with its dictates. If 
the soul identifies itself with the material world 
it remains dark, for in the natural world there is 
corruption, aggression, struggles for existence, 
greed, darkness, transgression and vice. If the 
soul remains in this station and moves along 
these paths it will be the recipient of this darkness; 
but if it becomes the recipient of the graces of the 
world of mind, its darkness will be transformed 
into light, its tyranny into justice, its ignorance 
into wisdom, its aggression into loving kindness; 
until it reach the apex. Then there will not re- 
main any struggle for existence. Man will be- 
come free from egotism; he will be released from 
the material world; he will become the personifi- 
cation of justice and virtue, for a sanctified soul 
illumines humanity and is an honor to mankind, 
conferring life upon the children of men and suffer- 
ing all nations to attain to the station of perfect 
unity. Therefore, we can apply the name “holy 
soul” to such a one. 

There is, however, a faculty in man which 
unfolds to his vision the secrets of existence. 
It gives him a power whereby he may investi- 
gate the reality of every object. It leads man on 
and on to the luminous station of divine sublimity 
and frees him from all the fetters of self, causing 
him to ascend to the pure heaven of sanctity. 
This is the power of the mind, for the soul is 
117 


not, of itself, capable of unrolling the mysteries 
of phenomena; but the mind can accomplish 
this and therefore it is a power superior to the 
soul. 

There is still another power which is differen- 
tiated from that of the soul and mind. This 
third power is the spirit which is an emanation 
from the divine bestower; it is the effulgence of 
the sun of reality, the radiation of the celestial 
world, the spirit of faith, the spirit His Holi- 
ness the Christ refers to when he says, “Those 
that are born of the flesh are flesh, and those 
that are born of the spirit are spirit.” The 
spirit is the axis round which the eternal life 
revolves. It is conducive to everlasting glory 
and is the cause of the exaltation of humanity. 

In another instance His Holiness the Christ 
says, “Whosoever has not received a portion of 
the spirit is as dead. Let the dead bury their 
dead.” This means that although the souls of 
humanity are living, yet if they are deprived of 
contact with the spirit they are as dead. In 
another place Christ says, “You must be baptized 
with the spirit.” This spirit of faith is the flame 
of reality, the life of humanity and the cause of 
eternal illumination. It inspires man to attain 
the virtues and perfections of the divine world. 

It is my hope that each one of you may be- 
come conscious of this flame. 


Regard this globe. Its divisions are mineral, 
vegetable and animal. Man is the result of all 
118 


these; therefore man is the result of all existence 
here. He stays five days on this earth in great 
trouble and hardship. One day he is ill, the next 
day he is poor, another day he is sad, one day his 
father dies, the next his son dies. He has not 
one moment of peace. Think you the whole 
earth life culminates in one who spends but five 
days on its surface — days encompassed with 
difficulties? Those who think thus — verily, are 
they not the children of error? 

But praise be to God, the world of existence 
does not culminate here. If this were so, exist- 
ence itself would be sterile. There are many 
worlds of light. For even as the plant imagines 
life ends with itself and has no knowledge of our 
existence, so the materially-minded man has no 
knowledge of other worlds of consciousness. 

But some there are who have found divine 
intelligence and have obtained spiritual under- 
standing. They have the real sight. They know 
of the other worlds. That is why the prophets 
of God forfeited this world, renounced everything 
material and gave their hearts to the heavenly 
world. Were there nothing after death, Christ 
would not have accepted the cross; the prophets 
of all time would not have sacrificed their lives. 
They were in touch with the celestial world and 
they overlooked this transitory life. This is the 
fruit of the tree of creation — to be freed from the 
darkness of the planet in order to enter the worlds 
of light. This is the object of existence; this is 
the fruit of the tree of humanity. 

119 


If not for this fruition, what is the purpose 
of the tree? For this world is like unto a tree, 
and the fruits thereof are the divine worlds; 
assuredly the tree of creation is adorned with 
luscious fruits. Were it not for the existence 
of the divine worlds, the kingdom of being would 
be fruitless. Were it not for the inspiration of 
the breath of the Holy Spirit, this life would be a 
farce. 

May the radiant sea of reality become clear 
and unveiled of its clouds; may people become 
freed from the quagmires of the world of matter 
and soar upward to the city of light. 


The test of existence is motion. An object 
which has in itself the power of motion lives. If 
motion is withheld growth ceases. That is mor- 
tality. 

There are different degrees of motion. There 
is a motion of transit, that is from place to place. 
For example, the revolution of the earth around 
the sun; a bird flies from branch to branch. 
Another kind is the motion of inherent growth, 
like that of man from the condition of child- 
hood to the estate of manhood, or the devel- 
opment of a tree from the seedling to its full frui- 
tion. The third is the motion of condition — the 
sick man passes from the stage of sickness to the 
state of health. The fourth motion is that of the 
spirit. For instance, the child while in the 
120 


mother’s womb has all the potential qualities of 
the spirit, but those qualities begin to unfold 
little by little as the child is born and grows and 
develops, finally manifesting all the attributes and 
qualities of the spirit. The fifth is the motion 
of the intellect whereby the ignorant become 
wise; the indifferent, alert; the dark, illuminated 
and the carnally-minded, spiritual. 

In this century a great impelling stream is 
manifest in the world of intellect. Minds have 
been stirred by this impulse and have made mar- 
velous progress. The sixth motion is that of the 
eternal essence. That is to say, all phenomena 
either step forth from the arena of non-existence 
into the court of objectivity, or from existence 
into non-existence. Just as being in motion is 
the test of life, so being stationary is the test of 
death and when a moving object stops it retro- 
grades. To stop means to fall. When a tree 
stops giving fruit it decays. 

In other words, man must throughout all the 
degrees of life evolve and progress day unto day, 
for life is continuous. The manifestors of divine 
law have appeared so that they may confer upon 
man an ideal power which will enable him to 
advance along all the degrees of human attain- 
ment. The power of the world of existence is 
limited, while the power of God is unlimited. If 
the reality of man should not be confirmed 
by a divine power human progress would ter- 
minate. 


121 


On the other hand, the divine reality is unlim- 
ited and immeasurable and can never stop or 
deteriorate, therefore the holy souls who are con- 
firmed with this divine power are likewise endowed 
with eternal motion. Their progress becomes un- 
limited. Day unto day their lives are strength- 
ened, the circle of their comprehension becomes 
wider, the sphere of their intellects becomes more 
effectual and their capacities are increased. 

I desire for you that ideal power, so that you 
may come into the stream of uninterrupted 
motion and never cease progressing. 

Day unto day may you inherit eternal quali- 
ties, so that you may continue to travel along all 
the infinite degrees of human and divine at- 
tainments. 


The spirit of man has two means of action. 
Sometimes it acts through an intermediary. For 
instance, the spirit of man sees through the inter- 
mediary of the eye, hears through the ear, walks 
with the help of the legs and smells with the nose. 

In order to seize the actions of the rational soul, 
we need the mediation of the body; but the soul 
can act directly without this intermediary. Thus, 
when we sleep the soul sees without the help of the 
eyes. The auditory nerves are inactive, but the 
soul hears. Our members are in repose, but the 
soul is in movement. Our body is in the room, 
our soul is traveling through all horizons. It 
is clear, therefore, that the soul evolves with and 
122 


without the intervention of the material body. In 
the same way when we study an object, sometimes 
we observe it with the help of some optical instru- 
ment and sometimes with the naked eye. Some- 
times we move by ourselves, sometimes with the 
help of a machine of locomotion. 

The soul acts in the physical world with the 
help of the body. When it is freed from the 
body it acts without an intermediary. We see 
with our physical eyes, but with the help of our 
thoughts we can see other lands. America was 
discovered through the mind. The day the soul 
becomes detached from the body it has but this 
second means of action — without intermediary. 

It is the same with the holy messengers when 
they have left the earth. Christ acts to-day 
without an intermediary. His expressions in the 
world are numerous. The sun shines once through 
the medium of the mirror and again without it. 
Now we are looking at the sun which is reflected 
in the mirror and when the mirror is broken we 
look at the sun itself. The body is the horse, the 
soul is the rider and sometimes the rider moves 
without a mount. But people who do not reflect 
say that when the soul has left the body it can no 
longer act. The divine teachers act more power- 
fully after the detachment of their souls from 
the body. In his time the Christ was not able to 
influence many people. Afterward his influ- 
ence became widespread. Spirit has no body. 
Reflect on this subject. 


123 


What becomes of the soul after its separation 
from the body P The question concerns that which 
has a place and that which is placeless. The 
human body is in space; the soul has no place in 
space. Space is a quality of material things and 
that which is not material does not partake of 
space. The soul, like the intellect, is an abstraction. 
Intelligence does not partake of the quality of 
space, though it is related to man’s brain. The in- 
tellect resides there, but not materially. Search 
in the brain you will not find the intellect. In 
the same way though the soul is a resident of the 
body it is not to be found in the body. 

When man dies, his relation with the body 
ceases. The sun is reflected in the mirror; the 
mirror reflects the light and brilliancy of the sun, 
but the sun does not reside in the mirror. It does 
not enter nor come out of the mirror, nevertheless 
one sees it in the mirror, so the soul reflects itself in 
the body. If the mirror be broken the sun does 
not die. The body is the temporary mirror; the 
spiritual soul suffers no change, no more than the 
sun does remaining eternally in its own station. 
Even as in the world of dreams when all the physi- 
cal faculties are in abeyance and the soul travels 
in all realms seeing, hearing, speaking, so when the 
physical body decomposes, the soul is not affected. 

People who know the truth say that the physi- 
cal body of man is put into motion by the soul and 
in the same way man is the vital spark of this 
world. If man had not been put upon this earth 
the world would be dead. I do not speak of 
124 


the physical man, but of the human attainments 
which are the adornment of existence* If man 
did not exist, this world would have no beauty, no 
eternity, no object. In the same way that the 
essence of man is the soul, the soul of this world 
is the subtle growth of spirituality, heavenly 
morals, divine favors and sacred powers. Were 
the physical world not accompanied by this spirit, 
it could not exist. A beautiful creature without 
a soul signifies nothing. A most sumptuous 
habitation set in darkness is non-existent. The 
most wonderfully wrought lamp, if it give no 
light, is useless. Europe, the most adorned of the 
continents, has progressed to the apex of refined 
material civilization. It is a beautifully formed 
body, — alas, that it has no soul ! It is one of the 
most polished mirrors, — alas, that the sun of 
truth is not reflected in it ! It is an orchard with- 
out fruit, — alas, it has no spiritual fragrance. 

Arise ! Put forth a supreme effort, secure some 
new and heavenly attraction — that this Europe 
may be set in motion, for it is lamentable that it 
should be deprived of the heavenly wisdom; la- 
mentable that it knows nothing of the heavenly 
rays; that it has not the health of the Holy Spirit; 
that a being of such great beauty should have no 

* Verily, man is not called man until he be im- 
bued with the attributes of the merciful. He is not 
man because of wealth and adornment, learning and 
refinement. Blessed is he who is free from the 
names, seeking the shore of the sea of purity and 
loving the melody of the dove of virtue. — (Baha- 
Vllah in Hidden Words.) 

125 


soul; that so exquisite a flower should have 
no scent; that so magnificent a structure should 
have no light. Do not remain inactive for one 
moment, perchance you may shed light in this 
darkness. 

I beg of God to illumine you with the light 
of his love so that you may enter into the kingdom 
and draw nigh unto the threshold. His bounties 
are inexhaustible and this world is very dark. It 
shows forth no attributes save that of animal 
characteristics, for the world of nature is an 
emanation of the animal kingdom, not an emana- 
tion of the world of humanity. The human 
world is a spiritual emanation, but if it become 
devoid of its distinguishing virtue it retrogrades 
and becomes akin to the animal. 

I desire for you such a spiritual effulgence as 
will give you power to make ideal advancement 
and enter the kingdom of El-Abha, so that you 
may become superior to the whole of creation and 
find an illumination which is eternal. May you 
become assisted with confirmations that are en- 
during and attain to an enjoyment of life that is 
without interruption, without beginning and with- 
out end. 

I will pray for you. 


Some one has asked a question on personality. 
From what source does it come? What are its 
attributes? What are its characteristic features 
or aspects? 


126 


Personality is of two kinds. One is the 
natural or God-given personality which the west- 
ern thinkers call individuality, the inner aspect 
of man which is not subject to change; and the 
other personality is the result of acquired arts, 
sciences and virtues with which man is decorated. 
When the God-given virtues are thus adorned, we 
have character. When the infinite effulgences of 
God are revealed in the individuality of man, then 
divine attributes, invisible in the rest of creation, 
become manifest through him and one man be- 
comes the manifestor of knowledge, that is, divine 
knowledge is revealed to him ; another is the dawn- 
ing place of power; a third is trustworthy; again, 
one is faithful, and another is merciful. All these 
attributes are the characteristics of the unchange- 
able individuality and are divine in origin. These 
qualifications are loved by all, for they are emana- 
tions of the father. They are the significance of 
his name and attributes, the direct rays of which 
illuminate the very essence of these qualifications. 

As regards the personality which is the result 
of acquired virtues, let us take this mirror as an 
example: In the beginning it was a piece of black 
stone; now, through the process of purification, 
it has become a mirror and has reflecting power 
and displays its innate perfections so that they 
are clearly visible to all. The rock was endowed 
with a distinct individuality which acquired a 
personality through the process of education. 

The individuality of each created thing is based 
upon divine wisdom, for in the creation of God 
127 


there is no defect. However, personality has no 
element of permanence. It is a slightly change- 
able quality in man which can be turned in either 
direction. For if he acquire praiseworthy virtues, 
these strengthen the individuality of man and 
call forth his hidden forces; but if he acquire 
defects, the beauty and simplicity of the individu- 
ality will be lost to him and its God-given quali- 
ties will be stifled in the foul atmosphere of self. 

It is evident that every human being is pri- 
marily pure, for God-created qualities are de- 
posited in him. If man extend his individuality 
by acquiring sciences, he will become a wise 
man; if he be engaged in praiseworthy deeds and 
strive for real knowledge, he will become godlike. 
If, on the other hand, when God has created him 
to be just and he practices injustice, he denies 
his God-given attribute. Man was created to 
be merciful, he becomes a tyrant; he was created 
to be kind to all the children of men and given 
the capacity to confer life, but he becomes the 
destroyer of life. 

Personality is obtained through the conscious 
effort of man by training and education. A fruit- 
less tree under the influence of a wise gardener 
becomes fruitful; a slab of marble under the hand 
of a sculptor becomes a beautiful statue. The 
ruined places are built up by captains of industry; 
the ignorant children learn the secrets of phenom- 
ena under the tutelage of a wise teacher. The 
crooked branch becomes straight through 
cultivation. 


128 


It is evident that we have two modes for 
the expression of life, — individuality and per- 
sonality, — the former becomes as the son of God 
and the latter the son of man. As we have shown, 
the personality of some is illumined, that of others 
is dark; the personality of some is seen in the 
manifestation of divine justice, while that of 
others is the embodiment of tyranny. The per- 
sonality of some is divine guidance made visible, 
while that of others is choked in the veils of self 
and desire. That which was hidden in the capa- 
bility of these souls has been made manifest; just 
as, for instance, when you sow a seed, that which 
is hidden in the reality of that seed becomes re- 
vealed and unfolded — the trunk, the branches, 
the leaves, the blossoms and the fruits, which are in 
the seeds as potentialities. A teacher brings out 
the potentialities of the pupils. The clouds pour 
down rain, the sun shines, and that which was 
hidden in the bosom of the earth springs forth. 

The personality of man is developed through 
education, while his individuality which is divine 
and heavenly should be his guide. 

Poison is harmful to man. It is the nature of 
man to find enjoyment in that which is gratifying 
to his senses; if he pursue this path he subverts 
his individuality to such a degree that the poison 
of darkness which was the means of death be- 
comes the means of his existence and his nature 
becomes so degraded and his individuality so 
deflected that his one purpose in life will be to 
obtain the death-dealing drug. 

129 


What causes the change in the individuality? 
It comes through the acquirement of evil habits. 
God originally endowed man with an indi- 
viduality which enjoyed that which was bene- 
ficial and shunned the drug; but man through his 
evil habits changes this creation and transforms 
the divine illumination into satanic darkness. 

As long as man is a captive of habit, pursuing 
the dictates of self and desire, he is vanquished 
and defeated. This passionate personal ego takes 
the reins from his hands, crowds out the qualities 
of the divine ego and changes him into an animal, 
a creature unable to judge good from evil, or to 
distinguish light from darkness. He becomes 
blind to divine attributes, for this acquired indi- 
viduality, the result of an evil routine of thought, 
becomes the dominant note of his life. 

May all of you be freed from these dangers 
and delivered from the world of desires that you 
may enter into the realm of light and become 
divine, radiant, merciful, Godlike. 


All that has been created is for man 
who is at the apex of creation and who must 
be thankful for the divine bestowals, so that 
through his gratitude he may learn to understand 
lifejas a divine benefit. If we hold enmity 
with life, we are ingrates, for our material 
and spiritual existence is the outward evi- 
dences of the divine mercy. Therefore we must 
be happy and pass our time in praises, appreciat- 
ing all things. But there is something else: 

130 


detachment. We can appreciate without at- 
taching ourselves to the things of this world. 
It sometimes happens that if a man loses his 
fortune he is so disheartened that he dies or 
becomes insane. While enjoying the things of 
this world, we must remember that one day we 
shall have to do without them. 

Attach not thyself to anything unless in it thou 
seest the reality of God — this is the first step 
into the court of eternity. The earth life lasts 
but a short time, even its benefits are transitory; 
that which is temporary does not deserve our 
heart’s attachment: 

Material favors sometimes deprive us of 
spiritual favors and material rest of spiritual 
rest. ~A rich man said to Christ, “I would fain 
be thy disciple.” “Go and put into practice 
the ten commandments,” replied the Christ. 
“But I know them by heart and have always 
practiced them.” “Then sell what thou hast 
and take up thy cross and follow me.” The man 
returned to his home. But the rich who are at- 
tracted through their hearts have the spark and 
are like unto brilliant torches. Baha‘o’llah has 
spoken of the importance of their station. Cer- 
tain rich ones have sacrificed their possessions and 
even their lives for this cause. Riches did not 
prove an obstacle for them and they are like unto 
stars in the heaven of both worlds — flames of 
reality. 

Detachment does not consist in setting fire 
to one’s house, or becoming bankrupt or throwing 
181 


one’s fortune out of the window, or even giving 
away all one’s possessions. Detachment con- 
sists in refraining from letting our possessions 
possess us. A prosperous merchant who is not 
absorbed in his business knows severence. A 
banker whose occupation does not prevent him 
from serving humanity is severed. A poor man 
can be attached to a small thing. 

A rich man and a poor man lived in the same 
town. One day the poor man said to the rich 
man, “I want to go to the Holy Land.” The 
rich man replied, “Very good, I will go also,” 
and they started from the town and began their 
pilgrimage. But night fell and the poor man said, 
“Let us return to our houses to pass the night.” 
The rich man replied, “We have started for the 
Holy Land and must not now return.” The poor 
man said, “The Holy Land is a long distance to 
travel on foot. I have a donkey, I will go and 
fetch it.” “What?” replied the rich man, “are 
you not ashamed? I leave all my possessions to 
go on this pilgrimage and you wish to return to 
get your donkey! I have abandoned with joy 
my whole fortune. Your whole wealth consists 
of a donkey and you cannot leave it!” You see 
that fortune is not necessarily an impediment. 
The rich man who is thus detached is near to 
reality. There are many rich people who are 
severed and many poor who are not. 

May our spirit be at rest! 


132 


God has given man a heart and the heart must 
have some attachment. We have proved that 
nothing is completely worthy of our heart’s devo- 
tion save reality, for all else is destined to perish. 
Therefore the heart is never at rest and never 
finds real joy and happiness until it attaches it- 
self to the eternal. How foolish the bird that 
builds its nest in a tree that may perish when 
it could build its nest in an ever-verdant garden 
of paradise. 

Man must attach himself to an infinite reality, 
so that his glory, his joy, and his progress may be 
infinite. Only the spirit is real; everything else 
is as shadow. All bodies are disintegrated in 
the end; only reality subsists. All physical per- 
fections come to an end; but the divine virtues 
are infinite. How many kings have flourished 
in luxury and in a brief moment all has disap- 
peared! Their glory and their honor are for- 
gotten. Where are all these sovereigns now? 
But those who have been servants of the divine 
beauty are never forgotten. The result of their 
works is everywhere visible. What king is there 
of two thousand years ago whose kingdom has 
lived in the hearts? But those disciples who were 
devoted to God — poor people who had neither 
fortune nor position — are to-day trees bearing 
fruit. Their banner is raised higher every day. 

When they imprisoned Peter, in the time of 
Nero, the Roman empire was very powerful, ex- 
tending from Europe to Asia. Few empires can 
be compared to what Rome was. Peter and 
133 


another disciple arrived in Rome a chain around 
their necks and reduced to the last extremity. 
But they have triumphed over Nero. His banner 
is now in the dust whereas theirs is on the sum- 
mit. 

These two beings were severed from all else 
save God and Nero was attached to temporal 
power. Nothing has remained of him save the 
mention of his iniquities, but the works of the 
disciples eternally prevail! 

Therefore let us yearn for the kingdom of 
God, so that our works may bear eternal fruit. 
Otherwise the flower will be lost. Attach your 
hearts to Baha‘o’llah. He is the eternal glory. 
Then from day to day you will become more 
enlightened; day by day your efforts will in- 
crease; day by day your work will become uni- 
versal, and day by day your horizons will broaden 
until in the end they will embrace the universe. 

Glory be upon the people of glory. 


My fatigue does not matter — as long as I 
find loving souls like yourselves, my heart is 
happy. My hope is that this city may become il- 
lumined and pulsate with the health of the Holy 
Spirit. 

The sea of materialism is at flood tide and all 
the nations of the world are immersed in it. It is 
my hope that the fish will rise to the surface, so 
that they may behold other wondrous aspects of 
creation; for the people are like unto the fish 
134 


swimming in the deep — ignorant of the rest of 
the universe. May they be transformed into 
birds of the air and soar in the nether atmosphere! 
May they break all bonds of limitation, so that 
they can observe from the height the lordly pro- 
cessions of infinite creatures; they will see the 
blue heavens studded with luminous stars, rivers 
flowing with salubrious water, gardens bedecked 
with fragrant flowers, trees adorned with blossoms 
and fruits, birds singing songs of light, humanity 
ever striving forward, every atom of existence 
breathing life and force — the universe of God a 
wonderful theatre upon the stage of which every 
created thing plays its part. 

If you strive unceasingly, if you make a great 
effort, if you put forward extraordinary exertion, 
then these people will be awakened, their eyes will 
be opened and their ears unstopped, so that they 
can hear the melodious music which streams down 
from the supreme concourse, the notes and strains 
of which have been played from all eternity and 
will be played through all eternity ever enraptur- 
ing with the thousand harmonious accompani- 
ments the pure in heart. 

It is my hope that you may be the means of 
changing this wild jungle of materialism into a 
fruitful orchard, this thorny thicket into a rose 
garden. May Europe become the divine uni- 
versity wherein heavenly sciences and divine arts 
are taught and learned! 

By heavenly sciences I mean divine philosophy 
and spiritual teachings; by the songs and frag- 
135 


ranees of the rose garden I mean the mysteries of 
the kingdom of kingdoms, the secrets of the de- 
grees of existence and the knowledge of the results 
of human life. 


This universe is not created through the 
fortuitous concurrences of atoms ; it is created by 
the good law which decrees that the tree bring 
forth certain definite fruit. Verily, this uni- 
verse contains many worlds of which we know 
nothing. 

Is the materialistic philosophy of this Europe, 
so much praised by contemporary agnostics and 
atheists, a philosophy to be admired? Are these 
people wooers of the spirit? Nay, they have 
drowned that capacity and are out of touch with 
the kingdom of reality. Is this an enviable goal 
to which humanity may aspire? Is this a system 
of philosophy through which people may become 
glorified? No, by God, the philosophy of glory 
needs no scholastic curriculum. 

Strive so that these people may be released 
from their nature worship and become like sons 
of wisdom from the city of light. 


136 


“ We speak one word and by it we intend one and 
seventy meanings.” — (Baha‘o’llah in the Ighan.) 


Chapter IV 

ABDUL BAHA ON THE VALUE OF A 
UNIVERSAL LANGUAGE 

His Excellency Abdul Baha, addressed the 
Paris Esperanto group on February 12, 1913, at a 
banquet which was accorded him at the Hotel 
Moderne in that city. M. Bourlet, President of 
the Paris Esperanto Society, in introducing Abdul 
Baha, said that one of the principles of the great 
world religion which he was promulgating, was the 
establishment of a universal language. 

There was a deep silence as Abdul Baha arose. 

His remarks were punctuated by cheers as he walked 
up and down the banquet hall, stopping to em- 
phasize with frequent gesture. He spoke in Per- 
sian, M. Hippolyte Dreyfus of Paris interpreting 
into French. Here and there one noted that the 
French translation was undergoing still further 
interpretation by Esperantists for the benefit of 
neighbors who did not understand French but knew 
Esperanto, — the occasion itself offering a note- 
worthy argument for the imminent need of a univer- 
sal tongue. 

4 BDUL BAHA said: Human undertakings 
\ are divided into two kinds — universal and 
personal. 


137 


Those efforts which create general interest 
are universal; their results are likewise uni- 
versal for humanity has become interdependent. 
The international laws of today are of vast 
importance, for as international politics bring 
nations nearer to one another — and thus pro- 
mote a bond of oneness which acts as a magnet 
to attract the divine confirmations — the re- 
sults and benefits are limitless. Therefore, let 
us say that every universal cause is divine and 
every personal matter is human or limited. 

The universal light for this planet is from the 
sun and the special electric ray which tonight il- 
lumines this banquet hall appears through the in- 
vention of man. In like manner the activities 
which are trying to establish solidarity between 
the nations and infuse the spirit of universalism in 
the hearts of the children of men are like unto 
divine rays from the sun of reality and the bright- 
est ray is the coming of the universal language. 
Its achievement is the greatest virtue of the age 
for such an instrument will remove misunder- 
standings from amongst the peoples of the earth 
and will cement their hearts together. This 
medium will enable each individual member of 
the human family to be informed of the scientific 
accomplishments of all. 

The basis of knowledge and the excellencies 
of endeavor in this world are to teach and to 
be taught. To acquire sciences, and to teach 
them in turn, depends upon language, and when 
the international auxiliary tongue becomes 
138 


universal it is easily conceivable that the ac- 
quirement of knowledge and instruction will like- 
wise become universal. 

No doubt you are aware that in the past 
ages a common language shared by various nations 
created a spirit of solidarity amongst them. For 
instance, thirteen hundred years ago there were 
many divergent nationalities in the Orient. There 
were Copts in Egypt, Syrians in Syria, Assyrians 
and Babylonians in Bagdad and along the rivers 
of Mesopotamia. There existed among these 
peoples rank hatred; but as they were gradually 
brought nearer through common protection and 
common interests, the Arabic language grew to 
be the means of intercommunication and they 
became as one nation. They all speak Arabic 
to this day. In Syria, if you ask any one 
of them, he will say, “I am an Arab,” 
though he be a Greek, an Egyptian, Syrian 
or Jew. 

We say “this man is a German, the other an 
Italian, a Frenchman, an Englishman,” etc. All 
belong to the great human family yet language 
is the barrier between them. The greatest work- 
ing basis for bringing about unity and harmony 
amongst the nations is the teaching of a universal 
tongue. Writing on this subject fifty years ago, 
His Holiness Baha^’llah declared that complete 
union between the various nations of the world 
would remain an unrealized dream until an inter- 
national language was established. 

Misunderstandings keep people from mutual 
139 


association and these misunderstandings will 
not be dispelled except through the medium of 
a common ground of communication. Every 
intelligent man will bear testimony to this. 

The people of the Orient are not fully informed 
of the events in the west and the west cannot 
put itself into sympathetic touch with the east. 
Their thoughts are enclosed in a casket. The 
universal language will be the master key to 
open it. Western books will be translated into 
that language and the east will become informed 
of the contents; likewise eastern lore will become 
the property of the west. Thus also will those 
misunderstandings which exist between the differ- 
ent religions be dispersed. Religious prejudices 
play havoc among the peoples and bring about 
warfare and strife and it is impossible to remove 
them without a common medium. 

I am an Oriental and on this account I am 
shut out from your thoughts and you likewise 
from mine. A mutual language will become 
the mightiest means toward universal progress, 
for it will cement the east and the west. It will 
make the world one home and become the divine 
impulse for human advancement. It will upraise 
the standard of oneness of the world of humanity 
and make the earth a universal commonwealth. 
It will create love between the children of 
men and good fellowship between the various 
creeds. 

Praise be to God, that Dr. Zamenhof has 
constructed the Esperanto language. It has all 
140 


the potential qualities of universal adoption. 
All of us must be grateful and thankful to him 
for his noble effort, for in this matter he has 
served his fellow-man well. He has done a ser- 
vice which will bestow divine benefits on all 
peoples. With untiring effort and self-sacrifice 
on the part of its devotees it holds a promise 
of universal acceptation. 

Therefore every one of us must study this 
language and make every effort to spread it, so 
that each day it may receive a wider recognition, 
be accepted by all nations and governments of 
the world and become a part of the curriculum 
of all the public schools. I hope that the business 
of the future international conferences and con- 
gresses will be carried on in Esperanto. 

In the coming ages, two languages will be 
taught in the schools, one the native tongue, the 
other an international auxiliary language. Con- 
sider today how difficult is human communica- 
tion. One may study fifty languages and travel 
through a country and still be at a loss. 
I myself speak several Oriental languages, but 
know no western tongue. Had this universal 
language pervaded the globe, I should have 
studied it and you would have been directly in- 
formed of my thoughts and I of yours and a special 
friendship would have been established between us. 

Please send some teachers to Persia so that 
they may teach Esperanto to the younger gen- 
eration. I have written asking some of them to 
come here to study it. 


141 


May it be promulgated rapidly; then the 
world of humanity will find eternal peace; all 
the nations will associate with one another like 
mothers and sisters, fathers and brothers, and 
each individual member of the community will 
be fully informed of the thoughts of all. 

I am extremely grateful to you and thank you 
for these lofty efforts, for you have gathered at 
this banquet in a selfless endeavor to further this 
great end. Your hope is to render a mighty 
service to the world of humanity and for this 
exalted aim I congratulate you from the depths 
of my heart. 


142 


“Is our power exhausted by our first creation?” 
— (Baha'o’llah in the Ighan.) 


Chapter V 

ABDUL BAHA ANSWERS QUESTIONS 
ASKED BY THEOLOGIANS OF PARIS 


Sunday Evening, February 17, 1913 — Pasteur Monnier’s 
Theological Seminary, Paris 

(The audience was composed of professors, clergy and theological 
students) 

P ASTEUR MONNIER: We are very happy 
to find amongst us one who has come on 
the part of God and has brought to us a 
divine message. 

Abdul Baha: One endowed with the gift of 
hearing gets the mysteries of God from all 
things and all creation conveys to him the divine 
message. 

Pasteur Monnier : If you will permit us, we 
want to ask a question: As we are students 
of theology and are in the rank of the clergy, 
we would be interested to know your belief about 
Christ — who he was and what he was. 

Abdul Baha: Our belief in regard to Christ 
is exactly what is recorded in the New Testament; 
however, we elucidate this matter and do not 
speak literally or in a manner based merely on 
blind belief. For instance, it is recorded in the 
Gospel of St. John, “In the beginning was the 
word, the word was with God and the word was 
143 


God.” The majority of Christians accept this 
matter literally, but we give a logical ex- 
planation that no one need find occasion to 
reject. 

The Christians have made this statement 
about “the word,” the foundation of the trinity; 
but philosophers state that the trinity as regards 
the identity of divinity is impossible. 

We explain this subject as follows: By the 
“word” we mean that creation with its infinite 
forms is like unto letters and the individual mem- 
bers of humanity are likewise like unto letters. A 
letter individually has no meaning, no independ- 
ent significance, but the station of Christ is the 
station of the word. That is why we say Christ 
is the “ word ” — a complete significance. The 
universal bestowal of divinity is manifest in 
Christ. It is obvious that the evolution of other 
souls is approximate, or only a part of the whole, 
but the perfections of the Christ are universal, 
or the whole. The reality of Christ is the col- 
lective center of all the independent virtues and 
infinite significances. 

For example, this lamp sheds light and the 
moon illumines the night with its silvery beams, 
but neither light is self created. 

His Holiness the Christ is like unto the 
sun; his light issued forth from his own 
identity. He received it not from another 
person — therefore we give him the compre- 
hensive title of the “word.” By this we 
mean the all-comprehending reality and the 
144 


depository of the infinite divine characteristics. 
This “word” has an honorary beginning and 
not a beginning of time. For instance, we say 
this person has precedence over all. This pre- 
cedence comes to him through the station and 
honor which he now holds in life, but it is not a 
precedence of time. In reality the “word” has 
neither beginning nor ending. The letters of 
the “word” are those qualities which appeared 
in Christ and not his physical body. These 
attributes were from God — like unto the rays 
of the sun reflected in a clear mirror. The rays, 
the light and the heat of the sun are its qualities 
which have become manifest in the mirror. It 
is evident that these qualities were ever with 
God, even at this time they are with him, they 
are inseparable from him because divinity is not 
subject to division. Division is a sign of imper- 
fection and God is the perfect one. 

It is clear that the attributes of divinity are 
co-equal and co-existent with the essence. In 
that station there is absolute unity. This in 
brief is the exposition of the station of the Christ. 

Pasteur Monnier: What is the similarity 
of the cause of Christ to that of BahaVllah, 
or — what relation do they hold toward each 
other? 

Abdul Baha : The foundation of the religion 
of God is one. The same basis which was laid by 
Christ and later on was forgotten, has been 
renewed by His Holiness Baha‘o’llah. Each 
divine revelation is divided into two parts. The 
145 


first part is essential and belongs to the eternal 
world. It is the exposition of significances and 
realities. It is the expression of the love of God, 
the knowledge of God. This is one in all the 
religions, unchangeable and immutable. The 
second part is not eternal; it deals with prac- 
tical life, transactions and business and changes 
according to the evolution of man and the require- 
ments of the time of each prophet. 

These laws are the reflex on this plane of 
the divine law and symbolize a medium for turn- 
ing the thoughts of humanity toward justice. The 
mundane laws change as the horizon of man ex- 
tends, till it encompass the universe. 

For example, during the days of His Holiness 
Moses, the foundation and the origin of the re- 
ligion of God spelled morality and that was not 
changed in the Christian dispensation, but cer- 
tain differences crept in through the change of 
the second part of the religion. During the Mo- 
saic period the hand of a person was cut off in 
punishment of a small theft; there was the law 
of an eye for an eye and a tooth for a tooth. This 
was according to the spirit of the age, but as these 
laws were not expedient in the time of Christ, 
they were abrogated. Likewise divorce had be- 
come so universal that there remained no fixed 
laws of marriage, therefore His Holiness Christ 
forbade divorce. 

According to the exigencies of the time, His 
Holiness Moses revealed ten laws for capital 
punishment. It was impossible at that time to 
146 


protect the community and preserve social se- 
curity without these severe measures, for the 
children of Israel lived in the wilderness of Tah, 
where there were no established courts of justice 
and no penitentiaries. But this code of conduct 
was not needed in the time of Christ. The 
history of the second part of religion is unim- 
portant, because it belongs to the customs of 
this life only; but the foundation of the religion 
of God is one and His Holiness BahaVllah 
has renewed that foundation. 

The cause of Christ was wholly spiritual. 
He changed nothing save the Sabbath day, 
certain laws of conduct and the law of divorce. 

All the precepts of Christ deal with the knowl- 
edge of God, with the oneness of the world of 
humanity, the moral relations between the hearts 
and spiritual susceptibilities. His Holiness Baha- 
‘o’llah created these merciful sentiments in the 
most complete form and deposited them in the 
hearts of men. This is in keeping with the 
teaching of Christ, because it is the reality and 
reality changes not. Is it possible to say that 
divine unity is divisible, or the knowledge of 
God, the oneness of the world of humanity, 
universal justice, the solidarity of the human 
race — are they ever subject to transformation? 

No, I declare by God they are immutable, for 
they are the reality. 

Pasteur Monnier : What is the relationship 
of Christ and Baha‘o’llah with God? 

Abdul Baha: His Holiness Christ said: 

147 


“The Father is in me.” This we must under- 
stand through logical and scientific evidences, for 
if religious principles do not accord with science 
and reason, they do not inspire the heart with 
confidence and assurance. 

It is said that once John of Chrysostom was 
walking along the seashore thinking over the 
question of the trinity and trying to reconcile 
it with finite reason; his attention was attracted 
to a boy sitting on the shore putting water 
into a cup. Approaching him, he said, “My 
child, what art thou doing?” “I am trying 
to put the sea into this cup,” was the answer. 
“How foolish art thou,” said John, “in trying to 
do the impossible.” The child replied, “Thy 
work is stranger than mine, for thou art laboring 
to bring within the grasp of human intellect the 
conception of the trinity.” 

Let us, free from past tradition, investigate 
the reality of this matter. What is the meaning 
of the father and the son? 

This fatherhood and sonship are allegorical 
and symbolical. The Messianic reality is like 
unto a mirror through which the sun of divinity 
has become resplendent. If this mirror expresses, 
“The light is in me” — it is sincere in its claim; 
therefore Jesus was truthful when he said, “The 
Father is in me.” 

The sun in the sky and the sun in the mirror 
are one, are they not? — and yet we see there 
are apparently two suns. 

The Jews were expecting the coming of the 
148 


Messiah, lamenting day and night, saying: 
“O God, send to us our deliverer!” But as they 
walked in the path of dogmas, rather than 
reality, when the Messiah appeared they denied 
him. Had they been investigators of reality, 
they would not have crucified — but would have 
recognized him instantly. 

Pasteur Monnier: Is the unification of 
religion possible? If so, when and how and 
through what channel will it be realized? 

Abdul Baha: When the devotees of religion 
cast aside their dogmas and ritualism, the 
unification of religion will appear on the 
horizon and the verities of the holy books will 
become unveiled. In these days supersti- 
tions and misunderstandings are rife; when 
these are relinquished the sun of unity shall 
dawn. 

When in San Francisco I was invited to speak 
in a Jewish synagogue. I said, “For about two 
thousand years, between you and the Christians, 
there has ever existed dark superstitions and 
misunderstandings which have blinded the eyes. 
You conceive that His Holiness the Christ 
was the enemy of Moses, the destroyer of 
the laws of the Pentateuch, the abrogator of 
the commandments of the Bible. Investigate 
and observe that Christ appeared at a time when 
according to your own historians the laws of the 
Torah were forgotten; the foundation of religion 
and faith was shaken. Nebuchadnezzar had 
come, burning the context of the whole Bible 
149 


and taking into captivity many Jewish tribes. 
Alexander the Great came for the second time, 
and Titus, the Roman general, devastated the 
land for the third time, killed the Jews, pillaged 
their property and imprisoned their children. 

“At such an hour and under such gloomy 
clouds, His Holiness the Christ appeared and 
said, ‘The Torah is the divine book; Moses is 
the man of God; Aaron, Solomon, Isaiah, Zecha- 
riah and all the Israelitish prophets are valid 
and true/ Throughout all regions he spread 
the Old Testament which for fifteen hundred 
years had not been sent out of Palestine. Were 
it not for Christ the name of Moses and his book 
would not have reached America; for during 
fifteen hundred years the Torah had been trans- 
lated but once. It was Christ’s seal of approval 
which caused it to be translated into six hundred 
languages. Now be just, was Christ the friend 
or the enemy of Moses? 

“You say that he abrogated the Torah, but 
I say he promulgated the Torah, the ten com- 
mandments and all the questions which belong to 
its moral world. He changed but the following: 
that the punishment for a small theft should not 
be to cut off the hand of the offender; if a person 
blind another, he must not be blinded, or if he 
breaks another’s teeth, his teeth must not be 
broken. Is it justice nowadays to establish the 
archaic laws of an eye for an eye and a tooth for 
a tooth? Christ changed only that part of the 
Mosaic religion which did not accord with the 
150 


spirit of his time. He had no desire to abolish 
the Torah. 

“ Is it not true that the Christians believe that 
Moses was the prophet of God and all the 
Israelitish seers were the messengers of God and 
the Bible the book of God? Has this belief of 
theirs harmed their religion? If you say from 
your heart that Christ is the word of God, then 
all these differences will cease. The persecutions 
of the last two thousand years have been on 
account of the fact that you were not willing to 
proclaim these few words. I hope that it is 
proven to you that Moses had no better friend 
than His Holiness the Christ.” 

Today the enmity and rivalry existing be- 
tween the religions are over mere words. It is an 
established fact that the followers of all the re- 
ligions believe in a reality, the benefits of which 
are universal; which reality is a medium between 
God and man. The Jews call that reality Moses, 
the Christians Christ, the Mussulmans Moham- 
med, the Buddhists Buddha and the Zoroastrians 
Zoroaster. Now mark well that none of these 
religionists have ever seen the founders; they 
have only heard his name. Could they overlook 
these names they would at once realize that all 
believe in a perfect reality which is an inter- 
mediary between the Almighty and the creatures. 

Should you speak to a Jew about the medium 
or channel between God and man, without re- 
ferring to any particular name or person, he 
would say, “Yes, this is right, but I say the name 
151 


of this mediator is Moses.” If you give the 
exposition of this divine philosophy to the fol- 
lowers of each religion they will agree with you 
in the abstract, but they will stick to the names 
of their own prophets and arise in contention and 
strife over these names. The Jew believes in 
Christ, though he knows it not, and is quibbling 
over the mere name. 

There have been wars and rumors of war 
amongst the people of the world for many thou- 
sand years; much innocent blood has been shed, 
many kingdoms and empires have been laid waste. 
Is it not enough? 

Religion should be the means of good fellow- 
ship and love. It must upraise the standard of 
harmony and solidarity. If religion is conducive 
to hatred and enmity, its existence is harmful to 
the welfare of the community. 

His Holiness the Christ sacrificed his life, 
not that people might believe the doctrine that he 
is the word of God; nay, rather, he yearned to 
bestow the consciousness of continued existence. 
That is why he said, “Jesus, the son of man, is 
come to give life to the world.” 

His aim has been entirely obliterated and the 
doctrine of the father, son and Holy Spirit has 
been fabricated. Christ said, “If one strikes you 
on the right cheek, turn to him the other also.” 
Is there any relation between this commandment 
and the bloody events of the nations today? 

The religious dissension between the Catholics 
and Protestants has caused a deluge of blood- 
152 


shed. Has this any bearing on the statement of 
Christ when he addressed Peter: “Put thy sword 
into the scabbard” ? When we hold fast to 
the foundation of religion, differences will disap- 
pear. 

Pasteur Monnier: Is your aim to found a 
new religion? 

Abdul Baha: Our aim is to free the founda- 
tion of religion from its moss grown dogmas; 
to dispel the black impenetrable fog of creed 
so that the regions may be flooded and il- 
lumined. May these foul clouds never return; 
may the rays of the eternal sun encircle all 
countries, for verily the resplendent sun of 
reality shines from age to age. (Abdul Baha 
arose.) 

Pasteur Monnier: Our hope is likewise the 
spread of such ideals of unity, peace and concord. 
We hope to be your co-workers and co-laborers 
in this field. 

Abdul Baha: May that unity be established 
between us that is not ended by separation. 

(Abdul Baha went into the library where 
several members of the clergy and professors 
sought his presence.) One of them said: 

“ I desire to express the deepest gratitude and 
pleasure on the part of those present. What you 
have said is in truth our aim which is the estab- 
lishment of universal peace and brotherhood.” 

Abdul Baha: Praise be to God that our aims 
and hopes are one, but we must strive to make 
this purpose realized. 


153 


A Professor: The International Congress of 
Religions will be opened in Paris during the 
month of July. We invite you to take part in 
the proceedings of that congress. 

Abdul Baha: It is nearly two years since I 
left Haifa. I must return. After forty years of 
confinement and two years of continuous travel 
my powers are exhausted. 

Professor: The invitation of the congress 
will be sent to you and we hope you will write a 
message to be read during the session. 

Abdul Baha: God willing. 


154 


“Blessed is he who is free from the sea of 
names.” — (Baha‘o’llah in the Ighan.) 

Chapter VI 

A LETTER FROM ABDUL BAHA ABBAS 

Written from Port Said, Egypt, to the Honorable Secre- 
tary of the Sixth International Congress of Free 
and Progressive Christians and other Religious 
Liberals 

(Held in Paris, France, July 16-22, 1913.) 

He Is God! 

M Y honorable and dear friend: Your kind 
letter was received and its contents be- 
came the means of happiness, for it indi- 
cated the fact that a number of the wellwishers of 
humanity have put forth a mighty effort to 
organize the Sixth International Congress of 
Free and Progressive Christians and other Re- 
ligious Liberals, so that they may establish good- 
fellowship among the various sects and unveil the 
reality of religion, investigate the foundation of 
divine faith and remove the present misunder- 
standings rampant among the nations. This is a 
most noble intention, for it means service to 
human kind. This effort belongs to the realm of 
merciful susceptibilities. I hope that the noble 
congress may become assisted in the affiliation of 
the hearts of the peoples of the world and create a 
compact of eternal peace among the adherents of 
religion; so that the world may become free 
155 


rom strangeness and all the followers of religions 
may be ushered into the tent of amity which is 
the universal tabernacle of the oneness of the 
world of humanity. 

I entertain the greatest longing to present 
myself before this august International Congress 
and I regret exceedingly that at this time I 
am living in Egypt and the condition of my 
health prevents my journey. Apologizing for 
my inability to attend in person, I send this 
letter on the subject of religion. 

It is evident and clear to the wise men of 
nations — those wise men who are the wooers of 
absolute reality — that the purpose of the divine 
messengers and the revelation of the heavenly 
books and the establishment of the religion of 
God has been none other than to create amity 
and justice between the children of the races. 
True religion is the foundation of spiritual union, 
the union of thought, the union of sus- 
ceptibilities, the unity of customs and the 
ideal chain binding together all the children of 
men. Through its practical realization, the 
minds and souls will receive development by 
divine instruction; they will become assisted 
to investigate reality, attain to a lofty station of 
wisdom and establish the basis of a divine 
civilization. 

There are two kinds of civilization, — ma- 
terial civilization which serves the physical 
world and divine civilization which renders ser- 
vice to the world of morality. The founders 
156 


of J the material, practical civilization are the 
scientists and investigators and the establishers 
of divine civilization are the celestial universal 
teachers. 

True religion is the basis of divine civilization. 
Material civilization is like unto the body; divine 
civilization is like unto the spirit. A body with- 
out the spirit is dead, although it may be clothed 
in the utmost beauty and comeliness. 

In short, by religion we mean those necessary 
bonds which have power to unity. This has 
ever been the essence of the religion of God. 
This is the eternal bestowal of God ! This is the 
object of divine teachings and laws! This is the 
light of the everlasting life! Alas! A thousand 
times alas! that this solid foundation is aban- 
doned and forgotten and the leaders of religions 
have fabricated a set of superstitions and rituals 
which are at complete variance with the under- 
lying thought. As these man-made ideas differ 
from each other they cause dissention which 
breeds strife and ends in war and bloodshed; 
the blood of innocent people is spilled, their 
possessions are pillaged and their children become 
captives and orphans. 

Thus religion which was destined to become 
the cause of friendship has become the cause 
of enmity. Religion, which was meant to be 
sweet honey, is changed into bitter poison. Re- 
ligion, the function of which was to illumine 
humanity, has become the factor of obscuration 
and gloom. Religion, which was to confer 
157 


the consciousness of everlasting life, has become 
the fiendish instrument of death. As long as 
these superstitions are in the hands and these 
nets of dissimulation and hypocrisy in the fingers, 
religion will be the most harmful agency on this 
planet. These superannuated traditions, which 
are inherited unto the present day, must be 
abandoned, and thus free from past superstitions 
we must investigate the original intention. The 
basis on which they have fabricated the super- 
structures will be seen to be one, and that one, 
absolute reality; and as reality is indivisible, 
complete unity and amity will be instituted 
and the true religion of God will become un- 
veiled in all its beauty and sublimity in the as- 
semblage of the world. 

Hence, to this honorable congress I say, 
“Tear asunder the veils and curtains of these 
dogmas, remove these accumulated, suffocating 
increments, dispel these dark impenetrable clouds, 
that the sun of reality may shine from the horizon 
of eternity.” 

Praise be to God that this century is the 
century of sciences! This cycle is the cycle of 
reality! The minds have developed; the thoughts 
have taken a wider range of vision; the intellects 
have become keener; the emotions have become 
more sensitized; the inventions have transformed 
the face of the earth, and this age has acquired a 
glorious capability for the majestic revelation of 
the oneness of the world of humanity. 

If the members of this honorable congress 
158 


engage their deliberations upon the elucidation of 
the world of reality and disperse the darkness 
of doctrines which overshadow the devotees of 
the various shrines and which are contrary to the 
divine plan, undoubtedly this world will become 
another world; the earthly sphere will become 
the sphere of the kingdom; the world of humanity 
an arena for the display of truth; the rays of 
the sun of the realm on high will shine upon it; 
the east and west will become enlightened; 
the north and the south embrace each other; 
all the various cults and sects become truth- 
seekers and speakers of reality; eternal insti- 
tutions will be established in the human world, 
and day unto day the superstructure of the palace 
of the solidarity and the oneness of mankind 
will be raised to the loftiest pinnacle of heaven ! 

This is the hope of this exiled one ! From the 
throne of the Almighty I beg for you assistance 
and confirmation, so that you may become 
strengthened to accomplish such a work, the 
feasibility of which has been considered impos- 
sible and utopian since the dawn of creation. 
May this work be accomplished through you, in 
this radiant century, with the utmost brilliancy 
and grandeur. 

Upon ye be greeting and praise! 

Abdul Baha Abbas. 


159 


“Whosoever hath known himself, hath surely- 
known his Lord.” — (Baha‘o’llah in the Ighan.) 

Chapter VII 

ADDRESS DELIVERED BY ABDUL BAHA 

To the Paris Theosophical Society, at the Theosophical 
Headquarters, 59 Avenue de la Bourdonnois, 
February 13, 1913 

A CCORDING to science, all forms of crea- 
tion are endowed with life; this element 
’ of life and energy depending on environ- 
ment and adaptations. Life as an attribute of 
growth is manifest to a minute degree in the 
mineral kingdom. It is more powerfully mani- 
fested in the vegetable kingdom and when we 
study the animal world we observe that the 
power of life is expressing itself through more 
capable mediums, showing manifold attributes. 
Ascending to the human kingdom we find that 
life, or what is figuratively called spirit, is de- 
claring itself with knowledge in the utmost power 
and transcendency. 

The more man strives along the degrees of 
attainment, the greater will be the unfoldment. 
The child born to the mother manifests this ele- 
ment of life in a more abundant degree than the 
child in the matrix. The display of the forces of 
life upon the arena of existence is incomparably 
greater than that of the dark and narrow world 
160 


in which the babe lived for nine months. But 
when life attains to the summit of maturity, then 
its manifestations will be along many paths and 
cover many fields hitherto undreamed of. 

Spirit in the human world is the discoverer of 
the realities of existence. All the inventions, all 
the sciences, all the hidden mysteries are brought 
to light through the activity of the spirit on the 
plane of life. While living in the Orient it organ- 
izes affairs in the Occident; while living on the 
earth it discovers the heavenly constellations. 
These examples ought to show you that the spirit 
of life is omnipotent, especially when it estab- 
lishes a communication with God and becomes the 
recipient of the eternal light — then it transforms 
itself into a ray of the effulgence of the eternal 
sun. 

This station is the greatest of all stations, for 
this connection of the spirit of man with God is 
like unto a mirror and the sun of reality is re- 
flected in it. Thus it becomes the collective 
center of all the virtues; its emanation is the be- 
stowal of the king of bestowers; its radiations are 
the manifold splendors of the infinite luminary; 
its sanctity is from the highest summit of divine 
essence. This station is the station of heavenly 
inspiration and is called the station of the divine 
grace. It signifies that the rays of the sun of 
reality are resplendent in the mirror and the 
attributes of the sun of reality are reflected 
therein. This is the ultimate degree of human 
perfection, for the attainment of which the think- 
161 


er and philosophers of all times have longed 
and poets have dreamed; it is the mystery 
of mysteries and the light of lights wherein 
the spirit becomes eternal, self-subsistent, age- 
abiding. 

When we look upon the world of creation 
from another standpoint, the analytic, we observe 
that everything is the result of composition of 
many single atoms which through the law of 
affiliation have adhered and according to the 
shape, order and positions of these atoms, a 
given being steps forth into the court of objectiv- 
ity. Every single atom of these aggregate atoms 
has its myriad transferences as has been proved 
by science. 

Every single atom has its coursings through- 
out all the kingdoms of life. For instance, that 
which has gone into the composition of a human 
being was at one time in the mineral kingdom. 
Along the degrees of the mineral kingdom it 
journeyed, appearing in various forms and 
reflecting various images, manifesting a peculiar 
virtue in each. In the vegetable kingdom, 
it again partook of many experiences and through 
each experience became adorned with an added 
attribute. Having perfected its journeyings here, 
it entered the animal kingdom and was incar- 
nated throughout multitudes of animal forms 
and finally, in the human kingdom it traversed 
endless forms of humanity, in each form of 
composition showing forth a particular aspect 
of the one power. 


162 


The forms of life are infinite, therefore the 
transferences of this primordial unit throughout 
the degrees of creation are infinite. 

All phenomena are involved in all phenomena. 
Consider what a transcendent unity exists, that, 
from this standpoint, every monad is the expres- 
sion of all life. This is the harmony which under- 
lies all creation; this is the law and order in the 
world of existence. What wondrous symmetry! 
What stupendous organization ! What divine com- 
pleteness! What elysian co-ordination! What 
celestial union! 

Every single manifestation of the myriad 
forms of creation is a reflection of the divine 
emanations, therefore the divine emanations are 
infinite, unlimited and illimitable. Gaze upward 
through immeasurable space to the majestic order 
of the colossal suns. These luminous bodies are 
numberless. Behind our solar system there are 
unfathomable stellar systems and above those 
stellar systems are the remote aggregations of 
the milky way. Extend your vision beyond the 
fixed stars and again you shall behold many 
spheres of light. In brief, the creation of the 
Almighty is beyond the grasp of the human 
intellect. When this objective creation is un- 
limited and not subject to suspension, is not the 
subjective creation of His Majesty the Almighty 
limitless? When the reflection or physical crea- 
tion is infinite, how is it possible to circumscribe 
the reality which is the basis of divine creation? 
The spiritual world is so much greater than the 
163 


physical that in comparison with it the physical 
world is non-existent. 

Reflect that every human being is limited 
through his physical body, but his spirit is free. 
The body of man may travel for a few miles and 
become fatigued, but the spirit untrammeled may 
go throughout the immensity of space. While 
walking on earth man’s thoughts may grasp 
the motions of the heavenly bodies and define 
their course. This demonstrates how man’s 
spirit transcends his environment. 

The divine grace, whether physical or spiritual, 
is unlimited, yet certain selfish souls desire to 
circumscribe to their own ideas the outpouring 
of this heavenly grace. Oh, the ignorant ones! 
They have declared that the age of this world, for 
example, is ten thousand years. By this is meant 
that the descent of the heavenly bestowals has 
extended only over that period, while in reality 
it is omnipresent. We cannot state reasonably 
that this world is ten thousand or one hundred 
thousand or one hundred million years old, for 
the divine rays have ever descended upon 
man. 

The world of creation has had no beginning 
and will have no end, because it is the arena upon 
which the attributes and qualities of the spirit 
are being manifested. Can we limit God and his 
power? In the same manner we cannot limit his 
creations and attributes. Just as the reality of 
divinity is limitless, likewise his grace and 
bounties are limitless. 


164 


The supreme bestowal is the appearance of the 
heavenly messengers. How can we ever define 
or circumscribe this bestowal? If the scientists 
have proven that a molecule is an aggregate of 
myriads of atoms and the atom in turn is an 
aggregate of infinite electrons, how can the sun be 
comprehended? If the drop is infinite in its 
particles, how much more the sea! If the mate- 
rial world is infinite with regard to its mani- 
festations of life, can the spiritual world be finite? 
The prophets of God have ever appeared in the 
ages of the past and will continue to appear 
throughout the ages of the future. Where was 
Adam when God was exercising his divinity? 
Where was this petty infinitesimal world of ours 
when God was bestowing his bounties upon this 
infinite universe? If we limit the number of his 
appearances through his prophets, it is equal to 
limiting God himself. 

Man has ever longed for a direct means of 
communication with his Lord and has ever been 
in a state of anticipation for the unique advent 
on this earth of a divine being. The followers 
of all religions have been expecting the coming 
of a promised one and have longingly prayed for 
the dawn of the sun of truth. Alas! A thousand 
times alas! that when he appeared they remained 
of the heedless, nor turned their faces toward him. 
Pitiful indeed is their condition ! In lamentation, 
during the darkness of night they prayed for the 
light of a new day; but when it dawned from the 
eastern horizon they cried clamorously: “Where 
165 


is the sun? We do not see it!” They are of 
those who are bereft of sight. 

Two thousand years ago the Israelites ex- 
pected the Messiah. Day and night they were 
praying in the temple, supplicating in the holy 
of holies, crying, “ O God, send to us the true one, 
our deliverer and redeemer” — thus they lamented 
and bemoaned his delay. But when His Holiness 
the Christ appeared they jeeringly turned away; 
when the orb of reality dawned they could not 
see it, for their eyes were covered with the veils 
of traditions and names. These anxious waiting 
ones did not become the recipients of that be- 
stowal; nor harken to the call of God; nor quaff 
from the chalice of love; nor behold the rays of 
the sun of reality. It is now nearly two thousand 
years since their Messiah appeared and still they 
await him! 

May our eyes be ever awake; may the windows 
of our minds be flung awide, so that when the 
messenger appeareth, we may not be deprived 
of his glory through the veils of preconceived 
ideas; so that when the heavenly herald shouts 
the word of God, we may not be deaf; so that 
when the holy fragrance of the paradise of the 
Almighty is diffused, our nostrils may not be 
afflicted with cold. May we be enabled to inhale 
the perfume, behold the splendor, hearken to 
the voice and be regenerated with the spirit of 
the new day. 

Then our life will be revivified, we shall enjoy 
eternal existence, be refreshed with the breath of 
166 


the Holy Spirit and become informed of the mys- 
teries of creation. Then we shall be inspired to 
upraise the standard of the oneness of humanity; 
we shall take a portion of the divine grace and 
become resplendent with the rays of the heav- 
enly luminary; then the human race will mirror 
forth the attributes of the eternal kingdom 
and will move like a peaceful sea and each 
individual will appear as a wave. As we look 
upon the sea, we will comprehend it as the 
sea of God; as we look upon the waves, we will 
realize that they are the souls of humanity. The 
sun is one; all light is one; the rays are one; 
it shines on all. 

This century is the century of the oneness of 
the world of humanity, the century of justice; 
this century is the century of universal peace, 
the century of the dawn of the sun of reality; 
this century is the century of the establishment 
of the kingdom of God upon this earth; therefore 
let us grasp every means to promote the federation 
of the world, that we may become the recipients 
of the divine outpourings. 

Today we observe that various means of 
unity are being brought forward and this in it- 
self is an evidence that the divine confirmations 
surround us. 

One sign of unity is the construction of an 
international auxiliary language, Esperanto. 

Let us strive untiringly to spread this language. 

I am most pleased with you and am very 
grateful to find myself in such a revered gather- 
167 


ing. I shall remember your spiritual suscepti- 
bilities and pray that they may be directed toward 
the highest, that your love for your Lord and 
your attraction toward him may increase day 
unto day. I hope that this revered society may 
become conducive to the illumination of the city 
of Paris, in order that the blind may receive sight; 
the deaf hearing; the dumb the power of speech; 
and that into these dead bodies the spirit of life 
may be infused. Then this Paris will become 
another Paris and this world another world. 

After Abdul Baha had taken his seat, at the request 
of the friends he again mounted the rostrum and offered 
the following 

SUPPLICATION 

O God, O my Lord, I supplicate to thee 

AND IMPLORE IN THY PRESENCE AND IN- 
VOKE THEE WITH THE TONGUE OF MY 
CONSCIENCE, MY SOUL, MY SPIRIT, MY MIND, TO 
SHOWER DOWN THY MERCIFUL BESTOWALS UPON 
THESE HOLY SOULS WHO HAVE GATHERED IN THIS 
GREAT ASSEMBLY. I BEG OF THEE, O MY LORD, 
TO FAVOR THEM WITH THE GLANCES OF THY 
POWER. I ENTREAT THEE, O MY BELOVED, TO 
POUR UPON THEM THE RAIN OF THY FAVOR FROM 
THE CLOUDS OF THY MERCY. VERILY THESE 
ARE THY SERVANTS AND THY MAIDSERVANTS. 

Deprive them not of the sunbeams of reality; 

MAKE THEM LIKE WAVES OF THY OCEAN AND LEAVE 
THEM NOT TO THE DARKNESS OF THEMSELVES. 

O Lord, enlighten their hearts with the 

168 


LIGHT OF UNITY; CHEER THEIR SPIRITS WITH THE 
MYSTIC TRACES OF THY KNOWLEDGE; ILLUMINE 
THEIR EYES WITH BEHOLDING THY SIGNS; PURIFY 
THEIR SOULS WITH THE WONDERS OF THY MAJESTY; 
INSPIRE THEIR CONSCIENCES WITH THE WORD OF 
THY SINGLENESS; ENCIRCLE THEM WITH THY 
HEAVENLY GRACES. VERILY THOU ART THE OM- 
NIPOTENT, THE MIGHTY. 0 Lord! THOU SEEST 
THE HEARTS OF HUMBLENESS BEFORE THY DOMIN- 
ION, THE SOULS REJOICED WITH THY PROCLAMA- 
TIONS, THE SPIRITS ATTRACTED BY THY HOLY 
FRAGRANCES. O LORD, CONFIRM US IN THY GOOD 
PLEASURE, ASSIST US IN THY ADORATION AND 
CAUSE US TO BECOME WORTHY SERVANTS TURN- 
ING OUR FACES TOWARD THE HORIZON OF THY 
SINGLENESS ILLUMINED WITH THE RAYS OF THE 
SUN OF THY REALITY. 

Verily thou art the clement, the bounte- 
ous AND VERILY THOU ART THE MOST MERCIFUL 
OF THE MERCIFUL! 


169 


“This world is non-existent, adorned in the 
form of existence.” — (Baha'o’llah in Tablet to 

ZoROASTRIANS.) 

Chapter VIII 

ADDRESS GIVEN BY ABDUL BAHA TO 
THE SPIRITUAL ALLIANCE 

14 RUE DE TREVISE, PARIS, FEB. 21st, 1913 

W E observe that every movement which 
establishes unity and amity bringsjin 
its train life and every cause which 
promotes differences and enmity carries death 
in its wake. Every philanthropic movement is 
born through love and unity and every move- 
ment which has produced ruin and devastation 
has been born through hostility and differences. 

We must strive untiringly, perchance we may 
discover a plan whereby amity and unity will 
result. Today there are many affiliations in- 
augurated to bring about more or less unity. 

The first link which creates love and justice 
is the family bond, the second is the patriotic 
bond, the third is the racial bond, and the fourth 
is the civic bond. These, although useful in their 
own limited spheres, are not potent enough to 
bring about the unification of the entire race. 
Have we not learned often and with much sorrow 
that there has been a quarrel between the mem- 
170 


bers of a family, or the inhabitants of one land, or 
the denizens of various states, or the individuals 
of different cities? 

A permanent peace in the world of existence 
can be established only through the power of the 
spirit. Spirit is the ruler over the body. If the 
people are emancipated through one spirit, there 
is not a trace of doubt but that the greatest bond 
of union and harmony will be established amongst 
them. 

History informs us that every age has its 
special ties which bind the people together; but 
the strongest tie of all ages, the unbreakable tie 
which binds the hearts together, is the tie of true 
religion. Religion has been the means of uniting 
contending nations and harmonizing warring 
tribes. There is no agency on this planet more 
potent than the power of religion. Consider 
for a moment that in the era of Christ there were 
many nations who were thirsty for one another’s 
blood, carrying at intervals fire and sword over 
the border lines. There were the Romans* 
the Greeks, Chaldeans, Assyrians and Egyptians. 
It was impossible to unite these conflicting tribes 
and peoples ; but when the power of religion came 
into action it swept away all these barriers and 
cemented these nations that for ages had been 
waging war. 

By the word religion I do not mean the present 
dogmatic and theological superstitions which are 
in the hands of the people. By religion I mean 
the world of celestial attributes. After the moral 
171 


aspect of humanity becomes readjusted, then the 
greatest unity will be realized; but without this 
moral readjustment it is impossible to establish 
harmony and concord, for it is a fact that war, 
conflict, friction and strife are but the visible 
results of deterioration of morality and corruption 
of character. But when the morality of humanity 
is beautified with praiseworthy virtues there will 
be an end to war. 

For example, we observe that certain tribes 
and nations that are in a state of savagery 
desire warfare, such as the tribes of Peninsular 
Arabia and Central Africa. Their moral world 
is dark. Morality has reached a higher level 
in the western countries and whenever war is 
declared between two nations it is not always 
carried on with the same pitiless methods of 
torture and is more or less temporary. Many 
reforms are introduced among civilized nations — 
such as care of the wounded, non-molestation of 
the non-combatants and the observance of cer- 
tain international laws entirely unknown to 
the savage tribes. 

In these days there must needs be a mighty 
power of accord instilled into the nations. The 
principle of the oneness of the world of humanity 
must be proclaimed, understood and put into 
practice, so that all the nations and religions may 
again remember the long-forgotten fact — that 
they are all the progeny of primordial humanity, 
Adam, and the denizens of one land. Are they 
not breathing one air? Is not the same sun 
172 


shining upon all? Are they not the sheep of one 
flock? Is not God the universal shepherd? Is 
he not kind unto all? 

Let us banish the phantasmal thoughts of 
east and west, north and south, European and 
American, English and German, Persian and 
French. 

Consider the creation of the infinite universe. 
This globe of ours is one of the smallest planets. 
Those stupendous bodies revolving in yonder 
immeasurable space, the infinite blue canopy of 
God, are many times greater than our small earth. 
To our eyes this globe appears spacious; yet when 
we look upon it with divine eyes, it is reduced to 
the tiniest atom. This small planet is not worthy 
of division. Is it not one home, one native land? 
Is not all humanity one race? Creationally there 
is no difference whatsoever between the peoples. 

How short-sighted we would be should we try 
to divide a room into the eastern and western 
corners. The geographical division of this world 
is an exact parallel. Through our ignorance and 
lack of viewpoint we divide this common home, 
we divide the members of this family into 
various races, we divide religion into different 
sects and then with these suppositional divi- 
sions we wage war against one another; we shed 
one another’s blood and we pillage one another’s 
possessions. Is not this unpardonable ignorance? 
Is this not the height of injustice? Were we just 
and could we observe without prejudice we would 
realize that there are no fundamental differences. 

173 


For the last six thousand years there have been 
wars and contentions between the various nations 
and in every age we have had some great cul- 
minating catastrophe. 

Were we given the vision of human brother- 
hood we could not have engaged in warfare. 
Consider how humanity has retrograded from 
its ideals, for it glories in fratricide. If one person 
kill another he is called a murderer and the civil 
authority brings him before the law; but if he 
kill one hundred thousand people on a battlefield, 
he is hailed as a conqueror. Is not this like 
unto some blood-thirsty wolf glorying in that he 
has wantonly strangled a hundred thousand 
sheep in a night? If a person steal one franc 
he will be branded as a thief; but if he pillage a 
whole country he will be acclaimed a great hero. 
How ignorant is humanity! 

From a physiological standpoint human be- 
ings differ from carnivorous animals. Their 
teeth, unlike the lion’s, are not made for tearing 
flesh. All the functions of the human body are 
created for love and goodfellowship and it is 
evident that the continuation of this world of 
humanity depends upon the practice of these 
attributes and the destruction of the world of 
humanity lies in war and conflict. But through 
long custom and usage savagery and blood- 
thirstiness are kneaded into the very being of 
man and the Godlike attributes which contribute 
to the powers of treaty-making and international 
174 


laws have not been sufficiently strong to stem the 
tide of warfare. 

There must needs be some tremendous force 
to upraise the standard of eternal friendship be- 
tween nations and this force must come through 
self-sacrifice and universal service. 

At a time when the Orient was in the dark 
night of cataclysmic ignorance. His Holiness 
Baha^’llah, like unto a glorious sun, shone 
forth from the eastern horizon. In the midst of 
contention and the clashing rivalries of the 
Oriental peoples he boldly proclaimed the doc- 
trine of the oneness of the world of humanity. 
Numerous souls who had the courage of their 
convictions gathered under his banner. 

In order to promote universal peace and the 
confederation of the nations, they were ever ready 
to give up their possessions and their lives. His 
Holiness Baha^’llah suffered imprisonment, 
exile and incarceration for fifty years. While 
under chains he raised his voice and summoned 
the people to the tent of unity. More than 
twenty thousand hastened to the arena of sac- 
rifice and while singing songs of joy were mar- 
tyred at the hands of the executioners. 

The governments of the east arose with great 
determination to exterminate this cause. They 
held councils and said, “ We must uproot the tree 
of this community and abolish the foundation 
of this palace of universal peace which these 
people desire to found”; they said, “We want 
to carry conquest to other countries, we desire to 
175 


make other nations captive, we wish to extend 
the boundary of our dominions and defend our 
frontiers. How are we going to do all these 
things except through militarism? And as Baha- 
‘o’llah’s aim is to prevent war we must destroy 
him and his followers so that his ideals may not 
take root and flourish/’ 

This illustration proves that those who live 
in the divine law are self-sacrificing in this path; 
for they have proven it by their deeds. They 
are neither visionaries nor Utopians. With the 
greatest might and strength they have arisen to 
serve their fellow-men. Through their marvel- 
lous power they are establishing amity between 
the various nations and religions; they are work- 
ing incessantly day and night. 

Today in the Orient those souls from amongst 
the various sects, religions and nations who have 
accepted the teachings of Baha‘o’llah are 
cemented together with the power of affinity and 
love. Were you to enter any of their conferences 
in the Orient you would behold the Mussulmans, 
Buddhists, Jews, Christians and Zoroastrians 
associating together in a spirit of unity and 
brotherhood to such degree that no one could 
differentiate one race from another. It is as 
though they had previously been opposing forces 
and were now welded into one consciousness. 

These souls have reached the highest station 
of self-sacrifice. Should the occasion arise, all 
that they possess would be freely given in order 
to unfurl the banner of the solidarity of the human 
176 


race over the religions of the east and the west, so 
that all differences might be annulled and all 
peoples from one end of the earth to the other 
might sing in accord the song of life and peace, 
that it might be borne on the wings of light to the 
throne of the father, there to be blended with the 
symphonies of the heavenly angels and thus 
heaven and earth become harmonized with the 
golden strains of the music of unity. 

Be it known that there is but one foundation 
to the religion of God. The apparent differences 
have come through ignorance. Words differ 
but the purpose is one. 

Consider how ignorant and rapacious is man. 
Domestic animals live with their kind in peace 
and harmony. If you bring together sheep from 
various countries, from France, Persia, America, 
etc., not one would contend: “I am a Persian 
sheep,” or “I am an American sheep.” Let us at 
least live together as these animals would. Is it 
fitting that we should be more savage than they? 
Again, if you collect in one room doves from Asia, 
Europe, Africa, America and Australia, cooingly 
they will love one another. 

Man, who is endowed with intelligence, must 
not be less than they; for the greatest bounty in 
the world of existence is the mind which should 
lead men to love and concord. We must exercise 
the functions of such a holy power in the path of 
love and not expend it upon the inventions of 
Krupp guns, Mauser rifles and Maxim’s rapid- 
firing cannons. God has endowed us with in- 
177 


tellects, not for the purpose of making instruments 
of destruction; but that we might become dif- 
fusers of light; create love between the hearts; 
establish communion between the spirits and bring 
together the people of the east and the west. 

Every cherished effort must extend its powers 
to other souls. Is there anything more cherished 
than the mind of man? We must expend this 
faculty in the cause of human union, for we are 
the children of one father. A delicate spiritual 
power is ever exercising an influence over the 
hearts and minds of men. Why should we 
abandon the holy power which binds us together 
and cleave to the barbarous traditions which 
keep us apart? 

The world of existence is like unto an orchard 
and humanity is like unto the trees. All these 
trees are planted in the same orchard, reared 
through the heat of one sun, watered with one 
rain. We must be the cause of the adornment 
of this orchard. The world of humanity is like 
unto a rose garden and the various races, tongues 
and people are like unto contrasting flowers. 
The diversity of colors in a rose-garden adds to 
the charm and beauty of the scene as variety 
enhances unity. Why should we not look upon 
the human world with rose-colored vision? 

If this warfare and conflict are not entirely 
effaced, if the whole world of humanity is not 
united and in accord, if the various races refuse 
to associate with one another, how can we ever 
aspire to the realization of that dream of the 
178 


millennium of which it is said, “The earth will 
be transformed into a delectable paradise and 
all the children of men will live in the utmost 
happiness?” If the members of a family are 
perfectly united it will add to their comfort and 
joy. If the people of a city are inspired with 
civic unity the whole community will advance. 
If the inhabitants of a great continent become 
one spirit in different bodies marvelous progress 
will be made and if the people of the entire globe 
are welded into one great commonwealth the 
prayer, “Thy kingdom come, Thy will be done 
on earth as in heaven,” will be a reality for each 
will have the kingdom within himself. 

What sublime happiness ! What God-in- 
spired progress! What a heavenly ideal! What 
a divine disposal! 

I request that each one of you work for this 
great end and hold fast to every means of 
harmony, that this blood-thirstiness may be 
forever quenched; that the horizons of the world 
may become illumined by the rays of a divine 
humanity and the east and the west become 
radiant with the light of its Lord. 


179 


“ O ye editors of the world: — It behooves ye 
to be free from prejudice and adorned with 
equity and justice in order to mirror forth the 
facts.” — BahaVllah. 

Chapter IX 

A LOVING FAREWELL 
Extract From an Interview Given to the 
Editor of “The London Budget” 

S. S. Chamberlain 

For east is east and west is west. 

And ever ( not never) the twain shall meet. 

(No rebuke intended to Mr. Kipling.) 

A BBAS EFFENDI (Abdul Baha, Servant of 
God, as he prefers to call himself), son of 
the Persian prophet, Baha‘o’llah, who is 
at present sojourning in Paris held an interesting 
farewell conference at his apartment, 30 rue St. 
Didier. 

Abdul Baha willingly endured imprisonment 
rather than abjure his faith, one of the tenets of 
which declares for the absolute equality of all 
souls regardless of such outer differences as sex, 
race or color. He recognizes no class distinctions 
except those given by service and in the spirit of 
brotherly love; for this and other like doctrines 
he was held prisoner for forty years in the for- 
tressed city of Acca in Palestine. With the 
advent of the Young Turks’ supremacy realized 
through the “Union and Progress” committee, 
in 1908, he was freed. 

Something of the daily life of this advocate of 
universal brotherhood may be of interest. 

180 


He lives in an apartment almost in the 
shadow of the Eiffel Tower and one of the striking 
sights of Paris is to see him walking about in his 
Oriental attire through the gardens of the 
Trocadero and of the Champ de Mars, or visiting 
Notre Dame. His life is of the simplest, his 
attitude humble, his needs few. He chants at 
midnight and at dawn and he who would inter- 
view this “ master” must be up betimes. His 
secretaries gather about him and papers and 
magazines are read and discussed in the reception 
hall where Persian tea is served. It is then that 
he answers his mail, always a large one, from 
people and assemblies all over the world. Every 
letter that is sent him is answered and every one 
that rings his door bell, from the humblest to the 
most arrogant, receives due consideration. 

Speaking of Paris and the French people, 
“Paris is a city of adornment,” he said, standing 
at the window, looking out on the sleeping 
city. “I hope that, as this century is a radiant 
century and this age a merciful age, the 
human world will become united and the 
standard of the solidarity of the human race will 
be hoisted in Paris; for Paris is a center of refined 
civilization and has advanced marvelously along 
the path of science. Paris is like unto a lamp and 
the light will be the realization of the brother- 
hood of man. I hope that this light will be 
ignited in the lamp and that like unto a brilliant 
star it will shed its benign rays of unity on all 
religions. 


181 


“ People have a superstitious respect for 
certain doctrines which are against science and 
the wise men of the country have thought that 
religion is opposed to science. Know thou that 
the greatest ethical foundation of knowledge is 
divine revelation and the basis of religion is reality 
itself. It is like unto the sun which shines on 
all things making them clear and luminous, 
whereas lesser lights as well as superstitious be- 
liefs illumine but one aspect of things leaving 
room for shade and doubt. 

“ I have great confidence in the wisdom and 
understanding of the world leaders of thought 
that they may discover this reality. 

“ I hope that the soul of Paris will arise from 
the city of obscurity and progress steadily for- 
ward to the new civilization.” 

When asked how this new civilization was 
to be brought about, Abdul Baha said : 

“ Through solidarity. In some animals mutual 
co-operation is frequently seen; when in time of 
danger, each will try to surpass the others in 
help. One day as I was standing near the borders 
of a little stream on Mt. Carmel, I noticed a 
number of locusts that had not yet developed full 
wings. 

“ These insects wishing to pass from my side of v 
the stream to the other in order to procure some 
food, threw themselves forward, each one trying 
to emulate the other in flinging itself into the 
water, so that a bridge was formed in order that 
the others might pass over and this was accom- 
182 


plished; yet those who gave themselves as a 
bridge finally perished. Consider how much 
solidarity makes for life as compared to the fight- 
ing for self interest which destroys it.” 

When the moment came for the patriarch’s 
parting words, he pushed back his white turban 
and gave one of his smiles that in itself seems 
like a benediction. 

“ I am leaving Paris for the Orient though in 
reality I am always with you. Place does not 
matter. Two people may be in the same room 
and yet not attain to a visitation. When I was in 
prison many people came to see me. They crossed 
seas and deserts and yet remained in the city of 
the blind while others in far-distant lands at- 
tained the meeting. 

“Alas, alas! the world has not discovered the 
reality of religion hidden beneath the symbolic 
forms ! ” 


183 


“ May it do good unto me, unto thee, unto 
whomsoever may ascend to the heaven of knowledge 
and to him whose heart is fascinated by the zephyr 
of assurance wafting upon the garden of his innate 
heart from the sheba* of the merciful! 

“ Peace be unto those who follow guidance 

(Baha'o’llah in Seven Valleys.) 


*Sheba — a symbol of home or dwelling place. 










































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